The service of the Liturgy of the catechumens is brief. Order of the Divine Liturgy. Origin of the Divine Liturgy
In detail: following the liturgy text - from all open sources and different parts of the world on the site site for our dear readers.
Deacon: Bless, lord.
Priest: Blessed is the Kingdom of the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir: Amen.
Deacon: Let us pray to the Lord in peace.
Choir:Lord have mercy.
choir : Lord have mercy. (For each request.)
For Heavenly peace and the salvation of our souls, let us pray to the Lord.
For the peace of the whole world, the well-being of the Holy Churches of God and the unity of all, let us pray to the Lord.
About our great Lord and Father, His Holiness the Patriarch (name), and about our Lord, His Grace Metropolitan (or: archbishop, or: bishop) (name), honorable presbytery, in Christ the diaconate, 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 in every city, country, and by the faith of those who live in them, let us pray to the Lord.
For the well-being of the air, for the abundance of the fruits of the earth and for peaceful times, let us pray to the Lord.
About floating, traveling, sick, suffering, captives and about their salvation. Let's pray to the Lord.
Our Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary, with all the saints remembering ourselves and each other, and our whole life to Christ our God.
Choir:You, Lord.
Priest: All glory, honor and worship, to the Father and the Son and the Holy Spirit, is due to You, now and forever and forever and ever.
Choir:Amen.
Choir:Amen.
figurative antiphons
First antiphon
Everyday antiphons (they are printed after the pictorial ones) are supposed to be sung on weekdays, with the exception of special instructions.
Bless, my soul, the Lord. / Blessed are you, Lord. / Bless, my soul, the Lord, / and all my inner Name is His holy.
Bless, my soul, the Lord, / and do not forget all His rewards. Who cleanses all your iniquity, / heals all your ailments. Who delivers your stomach from decay, / who crowns you with mercy and bounties. Fulfilling your desire in good: / your youth will be renewed, like an eagle .. Do alms, Lord, / and the fate of all the offended. The tale of His way to Moses, / His desires to the sons of Israel .. The Lord is generous and merciful, / long-suffering and much merciful. Not completely angry, / below the age of enmity. He did not give us food according to our iniquity, / He gave us food according to our sin. Like the height of heaven from the earth, / the Lord affirmed His mercy on those who fear Him. Eliko separated the east from the west, / removed our iniquity from us. As the father is generous to the sons, / Lord have mercy on those who fear Him. As He knows our creation, / I will remember, as the dust of Esma. A man, like the grass of his days, / like a green flower, tacos will bloom. It is like a spirit passing through it, / and it will not, / and no one will know his place.
The mercy of the Lord is from age to age / on those who fear Him. And His righteousness is upon the sons of sons, / keeping His covenant, / and remembering His commandments / I do. The Lord in heaven has prepared His Throne, / and His Kingdom possesses all. Bless the Lord, His angels, / strong in strength, who do His word, / 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 forever and forever and ever. Amen.
Bless, O my soul, the Lord, / and all my inner being, His holy name. / Blessed are you, Lord.
Litany small
Deacon:
choir : Lord have mercy.
Intercede, save, have mercy and save us, O God, by Your grace.
Choir:Lord have mercy.
Choir:You, Lord.
Priest:
X op:Amen
Exclamation: For Your dominion and Yours is the Kingdom, and the power and the glory, of the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir:Amen. Glory to the Father and the Son and the Holy Spirit.
Second antiphon
Praise, my soul, the Lord. / I will praise the Lord in my stomach, / I will sing to my God as long as I am. Do not rely on princes, on the sons of men, / in them there is no salvation. His spirit will go out, / and return to his own land: / in that day they will perish. all his thoughts. Blessed is the God of Jacob his helper, / his hope is in the Lord his God. Who created heaven and earth, / the sea and all that is in them.
Who keeps the truth for ever, / who executes judgment on the offended, / who gives food to the hungry the Lord will decide the fettered, / the Lord makes the blind wise. The Lord raises up the downcast, / The Lord loves the righteous. The Lord guards the aliens, / he will accept a sire and a widow, / and destroy the path of sinners. The Lord will reign forever, / your God, Zion, forever and ever. And now and forever and forever and ever. Amen.
Song of the Lord Jesus Christ
Litany small
Deacon: Again and again let us pray to the Lord in peace.
choir : Lord have mercy.
Intercede, save, have mercy and save us, O God, by Your grace.
Choir:Lord have mercy.
Our Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary, with all the saints remembering ourselves, and each other, and our whole life to Christ our God.
Choir:You, Lord.
Priest: For Your dominion, and Yours is the Kingdom, and the power, and the glory, of the Father and the Son and the Holy Spirit, now and forever and forever and ever,
X op:Amen
For God is good and humane, and we send glory to You, Father and Son and Holy Spirit, now and forever and forever and ever.
Choir:Amen.
Third antiphon. Blessed are
Remember us in Your Kingdom, O Lord, / when You come into Your Kingdom.
Blessed are the poor in spirit, / for theirs is the Kingdom of Heaven.
Blessed are those who mourn, / as if they will be comforted.
Blessed are the meek, / for they shall inherit the earth.
Blessed are those who are hungry and thirsty for righteousness, / for they shall be satisfied.
Blessed are the mercies, / as if there will be mercy.
Blessed are the pure in heart, / for they will see God.
Blessed are the peacemakers, / for they shall be called sons of God.
Blessed are the exiles for the sake of righteousness, / for those are the Kingdom of Heaven.
Blessed are you, when they reproach you, / and they will marry you, and they will say every evil word against you, lying for My sake.
Rejoice and be glad, / as your reward is many in heaven Glory to the Father and the Son and the Holy Spirit. And now and forever and forever and ever. Amen.
Antiphons everyday (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
1Proclaim thy mercy in the morning,/and thy 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 forever and forever and ever. Amine. Through the prayers of the Mother of God, Savior, save us
Antiphon 2nd
The Lord reigns, clothed in splendor. Through the prayers of your saints, O Savior, save us.
The Lord reigned, clothed in beauty, / the Lord was clothed with strength, and girded. Through the prayers of your saints, Savior, save us
For establish the universe, / even it will not move. Through the prayers of your saints, Savior, save us
Thy testimonies are vehemently assured: / holiness befits Thy house, Lord, in the longitude of days. Through the prayers of your saints, Savior, save us
Glory, and now:
Song of the Lord Jesus Christ
The only-begotten Son and Word of God, Who is immortal, / and deigning our salvation for the sake of / be incarnated from the Holy Mother of God and Ever-Virgin Mary, / immutably incarnated; / crucified, O Christ God, righting death by death, / who alone is the Holy Trinity, / glorified by the Father and the Holy Spirit, save us.
Antiphon 3rd
Come, let us rejoice in the Lord, / let us exclaim to God our Savior. Save us, Son of God, / in the saints wondrous, singing Ty: alleluia.
Let us go before His face in confession, / and in a psalm let us exclaim to Him: Save us, Son of God, / in the saints marvelous, singing to Ty: Alleluia.
Like God is the Great Lord, / and the King is Great over all the earth. Save us, Son of God, / in the saints wondrous, singing Ty: alleluia.
For in His hand are all the ends of the earth, / and the heights of the mountains of That are. Save us, Son of God, / in the saints wondrous, singing Ty: alleluia.
For that is the sea, and that you create, and you create dry land with his hand. Save us, Son of God, / in the saints wondrous, singing Ty: alleluia.
Entrance with the gospel
Deacon: Let's pray to the Lord.
Lord have mercy.
Deacon (proclaims): Wisdom, I'm sorry.
Choir:Come, let us bow down and fall down to Christ. Save the Son of God, risen from the dead, singing to Ty: alleluia.
Troparia and kontakia
reading. Or: Reading the Epistle of the Holy Apostle Paul to the Romans.)
Deacon: Let's go.
Reading of the Apostle. When the reading is over, the priest says to the reader: Peace you.
Reader: And your spirit.
Deacon: Wisdom.
Reader: Alleluia, voice...
The choir sings “Alleluia” - three times to the indicated voice, the reader pronounces the alleluia (special verses printed in the same place as the prokeimenes (at the end of the Apostle, for example).) choir: “Alleluia”, the reader - the second verse of the alleluia, the choir post in the third times Alleluia.
Deacon: Bless, master, the evangelizer of the holy apostle and evangelist (name of the evangelist).
The priest, blessing him, says: God, through the prayers of the holy, glorious, all-glorious apostle and evangelist (name), may he give you a word to him who proclaims the gospel with great power, in fulfillment of the gospel of his beloved Son, our Lord Jesus Christ.
Deacon: Amen.
Priest: Wisdom, forgive us, let us hear the holy Gospel. Peace to all.
Choir: And your spirit.
Deacon: From (name) holy gospel reading.
Choir:
Priest: Let's go.
And read the Gospel. After finishing reading
chorus:Glory to Thee, Lord, glory to Thee.
Litany abyssal
Deacon: Rtsem all with all my heart, and from all our thoughts, Rtsem.
Choir:Lord have mercy.
Lord Almighty, God of our fathers, we pray to you, hear and have mercy.
Choir:Lord have mercy. (Three times, for each petition)
We also pray for our Great Lord and Father, His Holiness the Patriarch (name), and about our Lord, His Grace 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 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 older fathers and brothers. lying here and everywhere, Orthodox.
We also pray for mercy, life, peace, health, salvation, visitation, forgiveness and forgiveness of the sins of God's servants. brethren of this holy temple (if in a monastery: holy abode).
We also pray for those who bear fruit and do good in this holy and all-honourable temple, for those who labor, sing and come forward, expecting great and rich mercy from You.
Priest: For God is merciful and humane, and we send glory to you, the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir:Amen.
In some lengths of the church year (except for the Twelfth and Temple Feasts), after the special litany, the following litany for the departed is read, with open royal aratahs and with a censer:
Deacon: Have mercy on us, O God, according to Your great mercy, we pray to You, hear and have mercy.
Choir:Lord have mercy. (for each request).
We also pray for the repose of the souls of the departed servants of God (names) and about the hedgehog to be forgiven by them for every sin, voluntary and involuntary. As if the Lord God would make their souls, where the righteous rest. Mercy of God, the Kingdom of Heaven and the remission of their sins from Christ, the King of Death and our God, we ask.
Choir:Give me Lord.
Deacon: Let's pray to the Lord.
Choir:Lord have mercy.
Priest: Like you are the resurrection, and the belly, and the rest of your dead servants (name), Christ our God, and we send glory to You, with Your Father without beginning and Your Most Holy and Good and Life-giving Spirit, now and forever and forever and ever.
Choir:Amen.
The royal gates are closing
Litany for the catechumens
Deacon: Pray, Announcement, Lord.
Choir:Lord have mercy, (For each petition,).
Faithful, let us pray for the catechumens, that the Lord have mercy on them.
He will pronounce them with the word of truth.
Reveal the gospel of truth to them.
He will unite them with His Holy Ones, Councilors and Apostles of the Church.
Save, have mercy, intercede and save them, O God, by Your grace.
Announcement, bow your heads to the Lord.
Choir:You, Lord.
Yes, and these with us glorify Thy most honorable and magnificent Name, the Father and the Son and the Holy Spirit, now and ever and forever and ever.
Choir:Amen.
Deacon: Elitsy announcement, exit, announcement, exit; Announcements, come out. Yes, no one from the catechumens, faithful figurines, again and again, let us pray to the Lord in peace.
Choir:Lord have mercy.
Deacon: Intercede, save, have mercy and save us, O God, by Your grace.
choir : Lord have mercy.
Deacon: Wisdom.
Priest: As befits You all glory, honor and worship, the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir:Amen.
Small Litany
Deacon: Again and again let us pray to the Lord in peace.
Choir:Lord have mercy. (For each request).
About the peace from above and the salvation of our souls. Let's pray to the Lord.
For the peace of the whole world, the well-being of God's holy Churches and the unity of all, let us pray to the Lord.
For this holy temple and for those who enter it with faith, reverence and fear of God, let us pray to the Lord.
For deliverance to us from all sorrow, anger and need, let us pray to the Lord.
Intercede, save, have mercy and save us, O God, by Your grace.
Deacon: Wisdom.
Priest: As if we always keep under Your power, we send glory to You, the Father and the Son and the Holy Spirit, now and forever and forever and ever.
The royal gates open
Choir:Amen, And sings the Cherubic Hymn Instead of the Cherubic liturgy on Maundy Thursday, “Thy Secret Supper ...” is sung, and on Great Saturday - “Let all flesh be silent ...”. )
Even the Cherubim secretly forming and the Life-Giving Trinity the Trisagion hymn humming, now let us lay aside all worldly care ...
Great Entrance
Deacon: (name), (name of the diocesan bishop), May the Lord God remember in His Kingdom, always, now and forever, and forever and ever.
Priest: May the Lord God remember you and all Orthodox Christians in His Kingdom, always, now and naturally, and forever and ever.
Choir:Amen.
As if we would raise the King of all with angelic invisibly dorinosima chinmi. Alleluia, alleluia, alleluia.
Pleading Litany
Deacon: Let's fulfill our prayer to the Lord.
Choir:Lord have mercy. (For each request).
Let us pray to the Lord for the offered honest gifts.
For this holy temple and for those who enter it with faith, reverence and fear of God, let us pray to the Lord.
For deliverance to us from all sorrow, anger and need, let us pray to the Lord.
Intercede, save, have mercy and save us, O God, by Your grace.
The day of everything is perfect, holy, peaceful and sinless, we ask the Lord.
choir : Give it, Lord. (For each request).
Forgiveness and forgiveness of our sins and transgressions, we ask the Lord.
The rest of the time of our belly in peace and repentance, end, we ask the Lord.
The Christian death of our belly, painless, shameless, peaceful, and a good answer at the Terrible Judgment of Christ, we ask.
Our Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary, with all the saints remembering ourselves, and each other, and our whole life to Christ our God.
Choir:You, Lord.
Priest: By the bounties of Thy Only Begotten Son, blessed be Thou with Him, with Thy Most Holy and Good and Life-Giving Spirit, now and forever and throughout the rivers of ages.
Choir:Amen.
Priest: Peace to all.
Choir:And spirit to your.
Deacon: Let us love one another, but confess with unanimity.
Choir:Father and Son and Holy Spirit, Trinity, one in essence and indivisible.
Deacon: Doors, doors, let us pay attention to wisdom.
The curtain of the royal doors opens
Symbol of faith
1 I believe in the One God, the Almighty Father, the Creator of heaven and earth, visible to all and invisible. 2And in 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, begotten, uncreated, consubstantial with the Father, Whom all was. 3 For our sake, man, and for our salvation, who descended from Heaven, and became incarnate from the Holy Spirit and the Virgin Mary, and became human. 4 He was crucified for us under Pontius Pilate, and suffered, and was buried. resurrected on the third day according to the Scriptures. 6 And ascended into heaven, and sits at the right hand of the Father. 7 And the packs of the one to come with glory to be judged by the living and the dead, and His kingdom will have no end. 8 And in the Holy Spirit, the Lord, the Giver of Life, Who proceeds from the Father, Who with the Father and the Son is worshiped and glorified, who spoke the prophets. 9Into one Holy Catholic and Apostolic Church. 10I confess one Baptism for the remission of sins. 11I look forward to the resurrection of the dead, 12and the life of the age to come. Amen.
Deacon: Let's become good, let's stand with fear, let's pay attention, Bring the Holy Exaltation in the world.
Choir:Grace of the world, sacrifice 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.
Choir:And with your spirit.
Priest: Woe is our hearts.
Choir:Imams to the Lord.
Priest: Thank the Lord.
Choir:It is worthy and righteous to worship the Father and the Son and the Holy Spirit, the Trinity Consubstantial and Indivisible.
Priest: The victorious song is aching, crying, crying and saying:
Choir: Holy, Holy, Holy is the Lord of Hosts, heaven and earth are full of Thy 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 is 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 holy disciple and apostle, rivers ...”).
Choir:Amen.
Priest: Drink from her all, this is My Blood of the New Testament, which is shed for you and for many for the remission of sins.
Choir:Amen.
Priest: Yours from Yours brings you about everyone and for everything.
Choir:I'll eat you. We bless you, we thank you, Lord, and we pray to you. our God.
Priest: Quite about the Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary.
Choir: It is worthy to eat, as truly bless Thee, the Mother of God, the Blessed and Immaculate and Mother of our God. The most honest Cherubim and the most glorious without comparison Seraphim, without the corruption of God the Word, who gave birth to the real Mother of God, we magnify Thee.
(On the Twelfth Feasts and their after-feasts, instead of “Worthy ...”, the refrain and irmos of the 9th song of the canon (the so-called “stagnant”) are sung - they are indicated in the services of the holidays. On Maundy Thursday, the irmos of the 9th song “Wanderings of the Lady ... ”, on Great Saturday - “Do not cry for Me, Mati ...”, on the Week of Vay - “God is the Lord ...”.
If the liturgy of St. Basil the Great, instead of “Worthy ... we sing: “He rejoices in You. Gracious, every creature, an angelic cathedral and the human race, consecrated to the temple and paradise, verbal, virginal praise, God was incarnated from Nezhe and the Child was, our God before eternity; for Thy bed made Thy throne, and Thy womb made larger than the heavens. Every creature rejoices in Thee, O Gracious One, glory to Thee.”
Priest: Remember first, Lord, our Great Lord and Father (name), His Holiness Patriarch of Moscow and All Russia, and Our Lord Most Reverend (name of diocesan bishop), also grant to Your holy Churches in the world, whole, honest, healthy, long-lived, the right to rule the word of Your truth.
Choir:And everyone and everything.
Priest: And give us one mouth and one heart to glorify and sing of the Most Honorable and Your Glorious Name, the Father and the Son and the Holy Spirit, now and ever and forever and ever.
Choir:Amen.
Priest: And may the mercies of the Great God and our Savior Jesus Christ be with you all.
Choir:And with your spirit.
Litany of supplication
Deacon: All the saints have remembered, again and again, let us pray to the Lord in peace.
Choir:Lord have mercy. (For each request).
For the brought and consecrated Honest Gifts, let us pray to the Lord.
As if our God, who loves mankind, accept me in the holy, and heavenly, and mental Altar, in the stench of spiritual fragrance, will send us Divine grace and the gift of the Holy Spirit, let's pray.
O deliver us from all sorrow, anger and need, let us pray to the Lord.
Intercede, save, have mercy and save us, Your grace
The day of everything is perfect, holy, peaceful and sinless, we ask the Lord.
Choir:Give me Lord. (For each request).
Deacon: The angel is peaceful, faithful mentor, guardian of our souls and bodies, we ask the Lord.
Forgiveness and forgiveness of our sins and transgressions, we ask the Lord.
Kind and useful to our souls and peace of the world, we ask the Lord.
The rest of the time of our belly in peace and repentance, we ask the Lord to die.
The Christian death of our belly, painless, shameless, peaceful, and a good answer at the Terrible Judgment of Christ, we ask.
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 God.
Choir:You, Lord.
And vouchsafe us, Master, with boldness, uncondemned dare to call on You, Heavenly God the Father, and say:
Chorus (or all those praying): Our Father, Who art in Heaven! Hallowed be Thy Name, Thy Kingdom come, Thy will be done, as in heaven and on earth. Give us our daily bread today, and forgive us our debts, just as we forgive our debtors; and lead us not 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 forever and forever and ever.
Choir:Amen.
Priest: Peace to all.
Choir:And your spirit.
Deacon: Bow your heads to the Lord,
Choir:You, Lord.
Priest: Grace, and generosity, and the love of mankind of Your Only Begotten Son, blessed be Thou with Him, with Your Most Holy and Good and Life-Giving Spirit, now and ever and forever and ever.
Choir: Amen.
The royal doors and the veil are closed.
Deacon: Let's go.
Priest: Holy to the holy.
Choir:One is Holy, one is Lord Jesus Christ, to the glory of God the Father. Amen.
involved
(Any communion ends with a triple “alleluia.” The charter on singing sacramental verses is found in liturgical books, along with the charter on prokiemns and alliluaries, and with rare exceptions is similar to the latter, i.e. when two Apostles are read, two sacraments are sung, however, “alleluia” is sung only after the second.
On Sunday: Praise the Lord from heaven, praise Him in the highest. Alleluia, alleluia, alleluia.
On Monday: Create Thy angels spirits, and Thy servants fiery flame.
In Tuesday:
On Wednesday:
On Thursday:
On Friday: Thou hast made salvation in the midst of the earth, O God.
On Saturday: Rejoice, righteous ones, in the Lord, praise is due to the upright.
Mortuary: Blessed, I have chosen and received Thou, O Lord, and their memory to generation and generation.
On the feasts of the Mother of God: I will take the cup of salvation and call on the Name of the Lord.
On the feasts of the apostles: Their pronouncements have gone out to all the earth, and their words to the ends of the world.
In the days of memory of the saints: In eternal memory there will be a righteous man, from the hearing of evil he will not be afraid.
The royal doors open.
The deacon, taking out the Holy Chalice, proclaims: With the fear of God and faith, proceed!
Passes the Chalice to the priest.
choir : Blessed is He who comes in the Name of the Lord, God the Lord and appear to us. On Easter week, “Christ is Risen…” is sung. )
Priest (and with him all who wish to receive communion): I believe, Lord, and I confess that You are truly the Christ, the Son of the living God, who came into the world to save sinners, but from them I am the first. I also believe that this is Your most pure Body, and this is Your most precious Blood. I pray to Thee: have mercy on me, and forgive my sins, free and involuntary, even in word, even in deed, even in knowledge and ignorance, and make me unjudgmentally partake of Your most pure sacraments, for the remission of sins, and into eternal life. Amen.
Communion of the laity, the priest says: Servant of God Communion (name) The Honest and Holy Body and Blood of the Lord and God and our Savior Jesus Christ, for the remission of your sins and for Eternal Life.
Chorus (during communion):Accept the Body of Christ, Taste the Source of the Immortal.(On Maundy Thursday, “Your Secret Supper ...” is sung; and on Easter week - “Christ is risen ...”.)
Priest: Save, O God, Thy people and bless Thy inheritance,
Chorus; We have seen the true Light, / received the Heavenly Spirit, / we have gained the true faith, / We bow to the Indivisible Trinity: / She saved us there. giving - the troparion of the Ascension; and the Trinity Parental Saturday - “The depth of wisdom ...”)
Priest: Always, now and ever, and forever and ever.
Choir: Amen. May our mouths be filled / Your praise, O Lord, / as if we sing Your glory, / as if You made us worthy to partake / of Your Holy, Divine, Immortal and Life-Giving Mysteries; / keep us in Your sanctuary, / learn Your truth all day long. / Hallelujah , alleluia, alleluia. (On Maundy Thursday, instead of “Let them be fulfilled ...”, “Thy secret suppers ...” are sung; on Easter week, “Christ is risen ...”.)
Deacon: Forgive me for accepting the Divine, Holy, Most Pure, Immortal, Heavenly and Life-Giving, Terrible Christ Mysteries, we worthily thank the Lord.
Choir:Lord have mercy.
Intercede, save, have mercy and save us, O God, by Your grace.
The whole day is perfect, holy, peaceful and sinless asking, to ourselves, and to each other, and our whole life to Christ our God.
Choir:You, Lord.
Priest: For Thou art our Sanctification, and We send glory to you, Father and Son and Holy Spirit, now and forever and forever and ever,
Choir:Amen.
Hierey: S let's go out in peace,
Choir:About the name of the Lord.
Deacon: Let's pray to the Lord.
Choir:Lord have mercy.
Prayer for ammon
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; You glorify those with Your Divine power, and do not leave us who trust in You. Grant peace to Thy world, to Thy Churches, to priests, to the army, and to all Thy people. As every gift is good, and every gift is perfect from above, descend from Thee, the Father of Lights; and we send glory to you, and thanksgiving, and worship, to the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir:Amen. May the Name of the Lord be blessed from now on and forever (thrice)(On Easter week, “Christ is risen ...”)
Psalm 33
( During the Easter week, “Christ is Risen” is sung many times. )
Choir: I will bless the Lord at all times, / keep His praise in my mouth. My soul will boast in the Lord./Let the meek hear and rejoice. Praise 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 poor man called, and the Lord heard, and / and saved him from all sorrows. The angel of the Lord will encamp around those who fear Him, and deliver them. Taste and see that the Lord is good; / blessed is the man who trusts Nan. Fear the Lord, all His saints, / as there is no deprivation for those who fear Him. Riches impoverished and drunkard: / 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 who wants his belly, / loves to see good days? Keep your tongue from evil, / and your lips, hedgehog not to speak flattering. Turn away from evil, and do good, / Seek peace, and marry and. The eyes of the Lord are on the righteous / and His ears are on their prayer. The face of the Lord is on those who do evil, / hedgehog consume their memory from the earth. Calling on the righteous, and the Lord heard them, / and deliver them from all their sorrows. The Lord is near the brokenhearted, and saves the humble in spirit. There are many sorrows for the righteous, / and the Lord will deliver them from all of them. The Lord preserves all their bones, not a single one of them will be broken. The death of sinners is cruel, / and those who hate the righteous will sin. The Lord will redeem the souls of His servants, and all who trust in Him will not sin.
Priest: The blessing of the Lord is upon you. That grace and philanthropy, always, now and ever and forever and ever.
Choir:Amen.
Priest: Glory to Thee, Christ God, our Hope, glory to Thee. (On Pascha, on Paschal week and in the celebration of Pascha, instead of “Glory to Thee, Christ God ...” the clergy sing “Christ is risen from the dead, trampling death by death,” and the choir ends: “ And to those in the tombs he gave life.” From the Sunday of Thomas until the giving of Pascha, the priest says: “Glory to Thee, Christ God, our Hope, Glory to Thee”, I sing the chorus “Christ is risen ...” (Three times)
Choir: Glory, and now. Lord have mercy (Thrice).bless.
Priest pronounces dismissal (on Sunday)
Risen from the dead, Christ, our true God, through the prayers of His Most Pure Mother, the holy glorious and all-praise Apostle, even in the saints of our father John, Archbishop Constantine of the city, Chrysostom (or: St. Basil the Great, Archbishop of Caesarea in Cappadocia), and St. (temple and saint, whose memory is on this day), the holy and righteous Godfather Joachim and Anna and all the saints, have mercy and save us, as Good and Humanitarian
perennial
Choir:Our Great Lord and Father ( name ) , His Holiness Patriarch of Moscow and All Russia, and Our Most Holy Lord ( name ) metropolitan(or : archbishopor : bishop)(diocesan title ), brethren of this holy temple and all Orthodox Christians, Lord, save them for many years.
The second part of the liturgy is called the liturgy of the catechumens. This part of the service received such a name from the content in its composition of prayers, hymns, sacred rites and teachings that have an instructive, catechumenical character. In the ancient Church, during its celebration, catechumens could be present, along with the faithful, that is, persons preparing for Holy Baptism, as well as penitents who were excommunicated from Holy Communion.
Deacon: Bless, master.
Priest: Blessed is the Kingdom of the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Chorus: Amen.
Great Litany
Deacon: Let us pray to the Lord in peace.
Chorus: Lord, have mercy.
Deacon: For heavenly peace and the salvation of our souls, let us pray to the Lord.
Chorus: Lord, have mercy.
Deacon: For the peace of the whole world, the well-being of the Holy Churches of God and the unity of all, let us pray to the Lord.
Chorus: Lord, have mercy.
Deacon: For this holy temple and for those who enter it with faith, reverence and fear of God, let us pray to the Lord.
Chorus: Lord, have mercy.
Deacon: About our Great Lord and Father, His Holiness Patriarch Kirill, and about our Lord, His Grace Metropolitan (or: Archbishop, or: Bishop) (name), honorable presbytery, diaconate in Christ, for all the clergy and people, let us pray to the Lord.
Chorus: Lord, have mercy.
Deacon: For our God-protected country, its authorities and army, let us pray to the Lord.
Chorus: Lord, have mercy.
Deacon: For this city (or: o this village, if in a monastery, then: for this holy monastery), every city, country, and by faith living in them, let us pray to the Lord.
Chorus: Lord, have mercy.
Deacon: For the goodness of the air, for the abundance of the fruits of the earth and for peaceful times, let us pray to the Lord.
Chorus: Lord, have mercy.
Deacon: For the floating, the traveling, the sick, the suffering, the captive, and for their salvation, let us pray to the Lord.
Chorus: Lord, have mercy.
Deacon: For deliverance to us from all sorrow, anger and need, let us pray to the Lord.
Chorus: Lord, have mercy.
Chorus: Lord, have mercy.
Chorus: You, Lord.
Priest: As all glory, honor and worship befits You, the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Chorus: Amen.
antiphons
There are three types of antiphons in the liturgy: festive, pictorial and everyday (everyday). Which of them are sung is determined for each day by the Church Charter. The festive antiphons are sung on the feasts of the Lord, with the exception of the Presentation (the festive antiphons on the Week of Vay, on Easter, on the Ascension and on the Day of the Holy Trinity are given in the chapter "Chants from the Services of the Colored Triodion").
Everyday antiphons are supposed to be sung on weekdays. Most often on Sundays and holidays, pictorial antiphons are sung (Psalms 102, 145 and Blessed - Matt. 5, 3-12)
First antiphon
Choir 1: Bless, my soul, the Lord. Blessed are you, Lord. Bless, my soul, the Lord, and all my inner name is His holy name.
Choir 2: Bless the Lord, my soul, and do not forget all His rewards.
Choir 1: Who cleanses all your iniquity, heals all your diseases.
Choir 2: He who redeems your stomach from destruction, crowning you with mercy and bounties.
Choir 1: Whoever fulfills your desire in good things: your youth will be renewed like an eagle.
Choir 2: Do alms Lord, and the fate of all offended.
Choir 1: The tale of His way to Moses, the son of Israel, His desires.
Choir 2: The Lord is generous and merciful, long-suffering and many-merciful.
Choir 1: Not completely angry, down in the age of enmity.
Choir 2: Not according to our iniquity did he give us food, but according to our sin he repaid us to eat.
Choir 1: Like the height of heaven from the earth, the Lord has established His mercy on those who fear Him.
Choir 2: Eliko separates the east from the west, removed our iniquity from us.
Choir 1: As the father has mercy on his sons, the Lord have mercy on those who fear Him.
Chorus 2: Yako Toi knows our creation, I will remember, like Esma's dust.
Choir 1: A man, like the grass of his days, like a green flower, tacos will bloom.
Choir 2: Like a spirit, it has passed through it, and it will not, and no one will know his place.
Choir 1: The mercy of the Lord is from age to age on those who fear Him.
Choir 2: And His righteousness is upon the sons of sons, who keep His covenant, and remember His commandments to do.
Choir 1: The Lord in heaven has prepared His Throne, and His Kingdom possesses all.
Chorus 2: Bless the Lord, His angels, mighty in strength, who do His word, hear the voice of His words.
Choir 1: Bless the Lord, all His might, His servants, who do His will.
Chorus 2: Bless the Lord, all His works, in every place of His dominion.
Choir 1: Glory to the Father and the Son and the Holy Spirit.
Choir 2: And now and forever and forever and ever. Amen.
Choir 1: Bless, my soul, the Lord, and all my inner being, His holy name. Blessed are you, Lord.
Litany small
Chorus: Lord, have mercy.
Deacon: Intercede, save, have mercy and save us, O God, by Your grace.
Chorus: Lord, have mercy.
Deacon: Our Most Holy, Most Pure, Most Blessed, Glorious Lady Our Lady and Ever-Virgin Mary, with all the saints, let us commit ourselves, and each other, and our whole life to Christ our God.
Chorus: You, Lord.
Chorus: Amen.
Second antiphon
During the second antiphon, the Ponomar candle is lit. The altar boy takes a candle during the "Only Begotten Son ..." and stands with it in a high place.
Chorus: Glory to the Father, and to the Son, and to the Holy Spirit.
Choir 1: Praise, my soul, the Lord. I will praise the Lord in my stomach; I will sing to my God while I am.
Choir 2: Do not rely on princes, on the sons of men, in them there is no salvation.
Choir 1: His spirit will go out and return to his own land: in that day all his thoughts will perish.
Choir 2: Blessed is the God of Jacob his helper, his hope is in the Lord his God.
Choir 1: Who made heaven and earth, the sea and all that is in them.
Chorus 2: He who keeps the truth forever, who executes judgment on the offended, who gives food to the hungry.
Choir 1: The Lord will decide the fettered, the Lord will make the blind wise.
Choir 2: The Lord raises up the downcast, the Lord loves the righteous.
Choir 1: The Lord guards the aliens, he will accept a sire and a widow, and he will destroy the path of sinners.
Choir 2: The Lord will reign forever, your God, Zion, throughout generation and generation. And now and forever and forever and ever. Amen.
Song of the Lord Jesus Christ
Litany small
Deacon: Again and again, let us pray to the Lord in peace.
Chorus: Lord, have mercy.
Deacon: Intercede, save, have mercy and save us, O God, by Your grace.
Chorus: Lord, have mercy.
Deacon: Our Most Holy, Most Pure, Most Blessed, Glorious Lady Our Lady and Ever-Virgin Mary, with all the saints, let us commit ourselves, and each other, and our whole life to Christ our God.
Chorus: You, Lord.
Priest: As Your power, and Yours is the Kingdom, and the power, and the glory, of the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Chorus: Amen.
Third antiphon; Blessed are
“Blessed” is supposed to be sung with the troparia assigned on this day by the Church Charter: special troparia for “Blessed”, or troparia from the song of the morning canon to a feast or saint.
Choir 1: In Thy Kingdom, remember us, O Lord, when You come into Thy Kingdom.
Chorus 2, verse 12: Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Choir 1: Blessed are those who mourn, for they will be comforted.
Chorus 2, verse 10: Blessed are the meek, for they shall inherit the earth.
Choir 1: Blessed are those who are hungry and thirsty for righteousness, for they shall be satisfied.
Chorus 2, verse 8: Blessed are the mercies, for they will have mercy.
Choir 1: Blessed are the pure in heart, for they shall see God.
Choir 2, verse 6: Blessed are the peacemakers, for they shall be called sons of God.
Choir 1: Blessed are the exiles for the sake of righteousness, for those are the Kingdom of Heaven.
Choir 2, verse 4: Blessed are you, when they reproach you, and they will marry you, and they will say all kinds of evil words against you, lying for Me.
Choir 1: Rejoice and be glad, for your reward is much in heaven.
Chorus: And now and forever and forever and ever. Amen.
Antiphons everyday (everyday)
Antiphon 1st Choir 1: It is good to confess to the Lord. Through the prayers of the Mother of God, Savior, save us.
Choir 2: 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.
Choir 1: Proclaim thy mercy in the morning, and thy truth every night. Through the prayers of the Mother of God, Savior, save us.
Choir 2: 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.
Choir 1: Glory to the Father and the Son and the Holy Spirit: Through the prayers of the Mother of God, Savior, save us.
Choir 2: And now and forever and forever and ever. Amen. Through the prayers of the Mother of God, Savior, save us.
Antiphon 2nd Choir 1: The Lord reigns, clothed in splendor. Through the prayers of your saints, O Savior, save us.
Choir 2: The Lord reigned, clothed in splendor, the Lord clothed in strength, and girded himself. Through the prayers of your saints, O Savior, save us.
Choir 1: For establish the universe, even if it does not move. Through the prayers of your saints, O Savior, save us.
Choir 2: Thy testimonies are strongly convinced: holiness befits Thy house, O Lord, in the longitude of days. Through the prayers of your saints, O Savior, save us.
Chorus: Glory to the Father and the Son and the Holy Spirit.
Chorus: And now and forever and forever and ever. Amen.
Song of the Lord Jesus Christ Choir: The Only Begotten Son and Word of God, Who is Immortal, and deigning our salvation for the sake of being incarnated from the Holy Mother of God and Ever-Virgin Mary, immutably incarnated; crucified, O Christ God, righting death by death, One Who is the Holy Trinity, glorified by the Father and the Holy Spirit, save us.
Antiphon 3rd Choir 1: Come, let us rejoice in the Lord, let us exclaim to God our Savior. Save us, Son of God, wondrous in the saints, singing to Ty: Alleluia.
Choir 2: Let us go before His face in confession, and in a psalm let us exclaim to Him: Save us, Son of God, in the saints wondrous, singing Ty: alleluia.
Choir 1: For God is the Great Lord, and the Great King over all the earth. Save us, Son of God, wondrous in the saints, singing to Ty: Alleluia.
Choir 2: For in His hand are all the ends of the earth, and the heights of the mountains of That are. Save us, Son of God, wondrous in the saints, singing to Ty: Alleluia.
Choir 1: For that is the sea, and that you create, and you create dry land with his hand. Save us, Son of God, wondrous in the saints, singing to Ty: Alleluia.
Entrance with the gospel
Entrance with the Gospel. The deacon enters the altar, opens the Royal Doors, is baptized together with the priest and kisses the throne and takes the gospel, the altar server at this moment is baptized with them synchronously, bows to the high place, the priest, and at the moment the priest passes from the throne to the high place goes to the northern gate. When the priest and deacon also go to the gates, he opens the door and walks along the ambo to the royal doors, then turns to the lectern and stands in front of him with his back to the people, when the priest enters the altar, the altar boy enters through the southern gate. In the altar, the sacristan goes to the high place, crosses himself, bows to the high place, the priest and goes to put the candle in its place.
Deacon: Wisdom, forgive me.
Chorus: Come, let us worship and fall down to Christ. Save the Son of God, risen from the dead, singing to Ty: alleluia.
Troparia and kontakia "at the entrance"
The choir sings troparia and kontakia “at the entrance”, appointed on this day by the Church Charter (Sunday troparia and kontakia are given in the chapter “Chants from Sunday services”, daytime ones - in the chapter “Chants from everyday services”, common to the faces of saints - in the chapter “Chants from services common to the faces of saints", festive ones - in the chapter "Chants from festive services").
Priest: For Thou art holy, our God, and we send glory to Thee, Father and Son and Holy Spirit, now and forever.
Deacon: And forever and ever.
Chorus: Amen.
Trisagion
Choir: Holy God, Holy Mighty, Holy Immortal, have mercy on us. (Three times)
Chorus: Glory to the Father and the Son and the Holy Spirit, now and forever and forever and ever. Amen.
Chorus: Holy Immortal, have mercy on us.
Chorus: Holy God, Holy Mighty, Holy Immortal, have mercy on us.
Prokimen
The deacon is given a censer
Deacon: Let's go.
Priest: Peace to all.
Reader of the Apostle: And your spirit. Prokimen. Psalm of David, ch..
One or two prokeimenes are pronounced, appointed on this day at the liturgy by the Church Charter (Sunday prokimens with their verses are given in the chapter "Chants from the services of the Sunday eight voices", daytime (everyday) - in the chapter "Chants from the services of everyday", from the services of the Lenten Triodey and color - in the chapters "Chants from the Services of the Lenten Triodion" and "Chants from the Services of the Triodion of Color".
The reader pronounces the prokimen, naming his voice, the choir sings the prokimen, the reader pronounces the verse, the choir repeats the prokimen, the reader pronounces the first half of the prokimen, the choir sings the second half of it. When the Rule appoints two prokimen, the first is sung twice, i.e. reader: prokeimenon, chorus: prokeimenon, reader: verse, chorus: prokimen, then the reader pronounces the second prokimen, and the choir sings it once.
Sunday Prokeimnas and Alleluia at the Liturgy
Tone 1: Wake, O Lord, Thy mercy upon us, as if we put our trust in Thee.
Verse: Rejoice, righteous ones, in the Lord, praise is due to the upright.
Alleluia: God give vengeance to me and subdue the people under me.
Verse: Magnify the salvation of the king and show mercy to your Christ David and his seed forever.
Tone 2: My strength and my song is the Lord. and be to my salvation.
Verse: Punishing the punishment of the Lord, do not put me to death.
Alleluia: The Lord will hear you on the day of sorrow, the name of the God of Jacob will protect you.
Verse: Lord, save the king and hear us, one more day we will call on Thee.
Tone 3: Sing to our God, sing to our King, sing.
Verse: All tongues, clap your hands, shout to God with a voice of joy.
Alleluia: In Thee, O Lord, I put my trust, that I may not be ashamed forever.
Verse: Be me in God the Defender and in the house of refuge, hedgehog to save me.
Tone 4: For Thy works are exalted, O Lord, Thou hast done with all wisdom.
Verse: Bless, O my soul, the Lord, O Lord my God, thou art exalted greatly.
Alleluia: Nalyats and have time and reign, for the sake of truth and meekness, and truth.
Verse: Thou hast loved righteousness, and thou hast hated iniquity.
Tone 5: Thou, O Lord, preserve us and keep us from this generation and forever.
Verse: Save me, O Lord, as if I were a poor reverend.
Alleluia: Thy mercy, O Lord, I will sing for ever, to generation and generation I will proclaim Thy truth with my mouth.
Verse: Thou hast said beforehand: in the age of time mercy will be built up, Thy truth will be prepared in heaven.
Tone 6-p: Save, O Lord, Thy people and bless Thy inheritance.
Verse: To Thee, O Lord, I will call, my God, do not be silent from me.
Alleluia: Alive in the help of the Most High, in the blood of the God of Heaven will settle.
Verse: He says to the Lord: Thou art my protector and my refuge, my God, and I trust in Him.
Tone 7: The Lord will give strength to His people. The Lord will bless His people with peace.
Verse: Offer to the Lord, sons of God, bring to the Lord, sons of the sheep,
Alleluia: It is good to confess to the Lord and sing to Your Name, O Most High.
Verse: Proclaim thy mercy in the morning, and thy truth every night.
Tone 8: Pray and repay the Lord our God.
Verse: God knows in Judah, His name is great in Israel.
Alleluia: Come, let us rejoice in the Lord, let us exclaim to God our Savior.
Verse: Let us go before His face in confession, and in a psalm let us exclaim to Him.
Prokeimna and alleluia daily (everyday)
On Monday, ch. 4th: Create Thy angels spirits, and Thy servants fiery flame.
Verse: Bless, my soul. Lord, O Lord my God, thou hast exalted greatly.
Alleluia, ch. 5th: Praise the Lord, all His angels, praise Him, all His might.
Verse: Like that speech, and bysha; He commanded, and created.
Tuesday, ch. 7th: The righteous shall rejoice in the Lord and trust in Him.
Verse: Hear, O God, my voice, always pray to Thee.
Alleluia, ch. 4th: The righteous one will flourish like a phoenix, like a cedar, like in Lebanon, will multiply
Verse: Plant in the house of the Lord; in the courts of our God they will flourish.
Wednesday, ch. 3rd: My soul magnifies the Lord, and my spirit rejoices in God my Savior
Verse: As if looking at the humility of His servant, behold, from now on, all birth will please Me.
Alleluia, ch. 8th: Hear, Dshi, and see, and incline Your ear.
Verse: The riches of the people will pray to Your face.
Thursday, ch. 8th: Their voices have gone out into all the earth, and their words have gone out to the ends of the world.
Verse: The heavens will proclaim the glory of God, but the firmament proclaims the creation by His hand.
Alleluia, ch. 1st; The heavens will confess wonders, O Lord, for Thy truth is in the Church of the saints
Verse: We glorify God in the council of saints.
Friday, ch. 7th: Lift up the Lord our God, and bow down under His footstool, for it is holy.
Verse: The Lord reigns, let the people be angry.
Alleluia, ch. 1st: Remember your host, which you acquired from the beginning.
Verse: God our King before the ages has wrought salvation in the midst of the earth.
Saturday, ch. 8th: Rejoice in the Lord, and rejoice, righteous ones.
Verse: Blessed are they who left iniquity and who covered themselves with sin.
mortuary, ch. 6th: Their souls will settle in the good.
Alleluia, ch. 4th: Calling on the righteous, and the Lord heard them, and deliver them from all their sorrows.
Verse: Many are the afflictions of the righteous, and the Lord will deliver them out of them all.
Verse: Blessed, I have chosen and received Thou, O Lord, and their memory unto generation and generation.
Deacon: Wisdom.
Reader: Reading the Acts of the Saints. Or: Reading the Cathedral Epistle of Peter. Or: Reading to the Romans the Epistle of the Holy Apostle Paul.
Deacon: Let's go.
Reading the Apostle
During the reading of the apostle, a lectern is placed on the pulpit for the Gospel. When the reading is over, the priest says to the reader: Peace be with you.
Reader: And your spirit.
Alleluia
Deacon: Wisdom.
Reader: Alleluia, voice ... If one altar server is serving, then the sexton's candle is taken out and placed in front of the lectern (with the Gospel), if two altar servers, while singing alleluia, they both approach the high place with candles, synchronously cross themselves, bow to the high place, the priest, friend friend, and go out to the pulpit through the northern and southern gates, before reading the gospel they stand facing the iconostasis, without bowing or baptizing, at the beginning of the reading they turn to face the gospel, at the end they bow to the icons and go into the altar through the same gates, they also baptize and bow on mountainous place and pass to put the candles in place. Don't forget to remove the lectern.
The choir sings “Alleluia” - three times to the indicated voice, the reader pronounces the first verse of the alleluia, the choir: “Alleluia”, the reader pronounces the second verse of the alleluia, the choir sings the third time “Alleluia”. In liturgical books, before the first verse of the alliluary, “Alleluia, voice ...” is written, and before the second - “Verse” (Sunday alleluia are given in the chapter “Chants from the services of Sunday eight tones”, daytime (everyday) - in the chapter “Chants from the services of everyday” , alleluiaria from the Lenten and Color Triode services - in the chapters "Chants from the Lenten Triode services" and "Chants from the Color Triode services".)
Deacon: Bless, master, the evangelist of the holy apostle and evangelist (the name of the evangelist).
The priest, blessing him, says: God, through the prayers of the holy, glorious, all-glorious apostle and evangelist (name), may he give you a word, to the one who proclaims with power in many ways, in fulfillment of 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 your spirit.
Deacon: Reading from (name) of the Holy Gospel.
Choir: Glory to Thee, Lord, glory to Thee.
Priest: Let's go.
Gospel Reading
The gospel is read. The Church Charter appoints certain gospel readings for each day (gospel readings to the Most Holy Theotokos about the common faces of saints are given in the chapter "Chants from services common to the faces of saints").
At the end of the reading, chorus: Glory to Thee, Lord, glory to Thee.
Notes on health and repose are issued.
Litany abyssal
Deacon: Rest all with all your soul, and from all our thoughts, recede.
Chorus: Lord, have mercy.
Deacon: Lord Almighty, God of our fathers, we pray Thee, hear and have mercy.
Chorus: Lord, have mercy.
Deacon: We also pray for our Great Lord and Father, His Holiness the Patriarch (name), and for our Lord, His Grace the Metropolitan (or: Archbishop, or: Bishop) (name), and all our brethren in Christ.
Chorus: Lord, have mercy. (Three times)
Deacon: We also pray for our God-protected country, its authorities and army, that we may live a quiet and silent life in all piety and purity.
Chorus: Lord, have mercy. (Three times)
Deacon: We also pray for our brethren, priestesses, holy monks and all our brotherhood in Christ.
Chorus: Lord, have mercy. (Three times)
Deacon: We also pray for the blessed and ever-memorable founders of this holy temple (if in a monastery: this holy monastery), and for all the deceased fathers and brothers, who lie here and everywhere, Orthodox.
Chorus: Lord, have mercy. (Three times)
Deacon: We also pray for mercy, life, peace, health, salvation, visiting, forgiveness and remission of the sins of the servants of God, the brethren of this holy temple (if in a monastery: this holy monastery).
Chorus: Lord, have mercy. (Three times)
Deacon: We also pray for those who are fruitful and virtuous in this holy and all-honourable temple, those who labor, sing and come forward, expecting great and rich mercy from You.
Chorus: Lord, have mercy. (Three times)
Priest: For God is merciful and loving of mankind, and we send glory to You, Father and Son and Holy Spirit, now and forever and forever and ever.
Chorus: Amen.
Litany for the Dead
Deacon: Have mercy on us, O God, according to Your great mercy, we pray to Thee, hear and have mercy.
Deacon: We also pray for the repose of the souls of the departed servants of God (names) and for them to be forgiven for every sin, voluntary and involuntary.
Chorus: Lord have mercy. (thrice).
Deacon: As if the Lord God will repair their souls, where the righteous will rest.
Chorus: Lord have mercy. (thrice).
Deacon: Mercy of God, the Kingdom of Heaven and forgiveness of their sins with Christ, the Immortal King and our God, we ask.
Choir: Give, Lord.
Deacon: Let us pray to the Lord.
Chorus: Lord, have mercy.
Priest: As You are the resurrection, and the life, and the rest of the departed Thy servant (names of the rivers), Christ our God, and we send glory to You, with Your Father without beginning and Your Most Holy and Good and Life-giving Spirit, now and ever and forever and ever.
Chorus: Amen. The royal doors are closed.
Litany for the catechumens
Deacon: Pray, catechumen, Lord.
Chorus: Lord, have mercy.
Deacon: Vernii, let us pray for the catechumens, that the Lord have mercy on them.
Chorus: Lord, have mercy.
Deacon: He will pronounce them with the word of truth.
Chorus: Lord, have mercy.
Deacon: Reveal the Gospel of truth to them.
Chorus: Lord, have mercy.
Deacon: He will unite them with His Saints, Councilors and Apostles of the Church.
Chorus: Lord, have mercy.
Deacon: Save, have mercy, intercede and save them, O God, by Your grace.
Chorus: Lord, have mercy.
Deacon: Announcement, bow your heads to the Lord.
Chorus: You, Lord.
Priest: Yes, and these with us glorify Your most honorable and magnificent Name, the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Chorus: Amen.
deacon Announcements, come out. Yes, no one from the catechumens, faithful figurines, again and again, let us pray to the Lord in peace.
Chorus: Lord, have mercy.
The second part of the liturgy ends with the deacon's exclamation: "Announcement, come out...".
Origin of the Divine Liturgy
Word "liturgy" means a common service, a gathering of believers for the sake of meeting with God. This is the most important Christian service, when the transformation of bread and wine into the Body and Blood of Christ takes place. "We are involved in the supernatural”, - this is what St. John of Damascus says about this.For the first time the Liturgy was celebrated by Christ Himself on the eve of the sufferings. Having gathered in the upper room for a festive meal, His disciples prepared everything for the performance of the Passover rites, then accepted among the Jews. These rituals were symbolic, reminding the participants of the meal about the liberation from Egyptian slavery. But when the rite of the Easter meal was fulfilled by Christ, the symbols and prophecies turned into into fulfilled divine promises: man became free from sin and regained heavenly bliss.
Thus, originating from the ancient Jewish rite, the Christian liturgy in general terms resembles its following, and the entire daily circle of services, starting with Vespers, is a preparation for its celebration.
In modern church practice, the liturgy is a morning (by time of day) service. In the ancient church, it was performed at night, which still happens today on the days of the great holidays of Christmas and Easter.
Development of the liturgical rite
The order of the first Christian liturgies was simple and resembled a friendly meal, accompanied by prayer and remembrance of Christ. But it soon became necessary to distinguish the liturgy from ordinary dinner parties in order to inspire the faithful with reverence for the Sacrament being performed. Gradually, in addition to the psalms of David, it included hymns composed by Christian authors.With the spread of Christianity to the east and west, worship services began to acquire national features of the people who adopted the new faith. The liturgies began to differ from each other so much that it took the decisions of the councils of bishops to establish a single succession.
Currently, there are 4 main liturgical rites compiled by the Holy Fathers and performed in the Orthodox Church:
- Liturgy of John Chrysostom- is performed daily, excluding the statutory days of the Liturgy of Basil the Great, and during the Lenten Triodion - on Saturdays and Palm Sunday.
- Basil the Great- 10 times a year: on the author's memorial day, both Christmas Eve, 5 times during Fortecost and 2 times during Holy Week.
- Gregory the Dialogist or the Presanctified Gifts- served during Great Lent on weekdays.
- Apostle James the Greek- takes place in some Russian parishes on the day of the memory of the Apostle.
In addition to the listed liturgies, there are special rites in the Ethiopian, Coptic (Egyptian), Armenian and Syrian churches. The rites of the Liturgies are found in the Catholic West, as well as among the Catholics of the Eastern Rite. In general terms, all liturgies are similar to each other.
Liturgy of John Chrysostom
The rite composed by St. John Chrysostom, has been used in the practice of the Church since the 5th century. In time, it is younger than the creation of Basil the Great. For the parishioner, the liturgies of both authors are similar and differ only in time. The Liturgy of Saint Basil is longer because of the length of the secret priestly prayers. Contemporaries of John Chrysostom argued that the shorter rank was composed by him out of love for the common people, who are weary of long services.The abbreviated following of John Chrysostom quickly spread throughout Byzantium and eventually developed into the order of the most famous Divine Liturgy. The text with explanations given below will help the laity understand the meaning of the main points of the service, and the choir singers and readers - to avoid common mistakes.
Liturgy usually starts at 8-9 am, the hours three and six are read in front of her, reminiscent of the trial at Pilate and the crucifixion of Christ. When the hours are read on the kliros, a proskomedia is performed in the altar. The serving priest prepared from the evening, reading a long rule, in order to take over the throne the next day.
The divine service begins with the exclamation of the priest “Blessed is the Kingdom…”, and after the answer of the choir, the Great Litany immediately follows. Then antiphons begin - pictorial, festive or everyday.
Antiphons Figurative
Bless, my soul, the Lord.
Small Litany:
Praise, my soul, the Lord.
The first two hymns symbolize the prayer and hope of the Old Testament man, the third - the sermon of the appeared Christ. Before the Blessed Ones, the song “Only Begotten Son” sounds, the authorship of which is attributed to Emperor Justinian (VI century). This moment of the service is reminiscent of the Nativity of the Savior.
Antiphon III, 12 Beatitudes:
Remember us in Your Kingdom, O Lord...
The Rule suggests interspersing the verses of the beatitudes with the troparia of the canons read at Matins. For each category of service, its own number of troparia is required:
- sixfold - from "Blessed are the peacemakers" to 6;
- polyeleos or vigil to the saint - by 8, with "Blessed are the merciful";
- Sunday - by 10, with "Blessed are the meeks."
In churches with daily liturgy on weekdays, you can hear the Daily Antiphons. The texts of these hymns are verses from psalms, interspersed with a refrain dedicated to the Lord and the Mother of God. There are also three daily antiphons, they are of more ancient origin. Over time, they are increasingly replaced by Fine.
On the days of the Lord's feasts, the Festive antiphons sound, similar in structure to everyday ones. These texts can be found in the Menaion and Triodion, at the end of the feast service.
small entrance
From this moment begins the Liturgy itself. Priests under the singing of the entrance verse "Come, let's bow..." enter the altar with the Gospel, that is, with Christ Himself. The saints march invisibly behind them, so immediately after the opening verse the choir sings the troparia and kontakia to the saints, laid down according to the Rule.
Trisagion
The singing of the Trisagion was introduced in the 6th century. According to legend, this song was first heard by a young resident of Constantinople performed by an angelic choir. At this time, the city suffered from a strong earthquake. The assembled people began to repeat the words heard by the youth, and the elements subsided. If the previous input verse "Come let us worship" referred only to Christ, then the Trisagion is sung to the Holy Trinity.
Prokeimenon and reading of the Apostle
The order of reading the Apostle at the Liturgy is regulated by the Charter and depends on the category, connection of services and festive periods. When preparing readings, it is more convenient to use the church calendar or the "liturgical instructions" for the current year. And also prokeimnes with alliluaries are given in appendix to the Apostle in several sections:
With a careful study of the composition of the book of the Apostle, the preparation of the readings will take a little time. There can be no more than two prokimns, and no more than three readings.
The sequence of proclamations at the reading of the Apostle:- Deacon: Let's go.
- Priest: Peace to all.
- Reader of the Apostle: And your spirit. Prokimen voice ... (voice and text of the prokimen)
- Chorus: prokimen.
- Reader: verse.
- Chorus: prokimen.
- Reader: the first half of the prokimen.
- Chorus: the prokeimenon sings.
- Deacon: Wisdom.
The reader proclaims the name of the apostolic reading. It is important to pronounce the inscriptions correctly:
- Acts of the Saints Apostle reading.
- Cathedral Epistle of Petrov (Jacoblya) reading.
- To the Corinthians (Jews, Timothy, Titus) of the Epistle of the Holy Apostle Paul reading.
Deacon: listen (listen!)
It is recommended to read the text in a singsong voice, gradually increasing intonation in order to end the reading on a high note. If the charter prescribes two readings, then at the end of the first, the reader returns the last syllable to a low note. The text from the Acts begins with the words "In the days of Ona", the Epistles of the Council - "Brethren", messages to one person - "Child Tita" or "Child Timothy."
Priest: peace to the one who honors!
Reader: and your spirit.
Hallelujah and Gospel Reading
Despite the fact that after the Apostle the reader immediately pronounces Hallelujah, this exclamation does not complete the reading of the Apostle, but is a prokeimenon to the Gospel. Therefore, in the ancient liturgies, the Alleluia was said by the priest. Order:- Deacon: Wisdom.
- Reader: Hallelujah (3 times).
- Chorus: hallelujah repeats.
- Reader: Alliluary verse.
- Choir: hallelujah (3 p.)
After the second verse of the Alliluary, he goes to the altar, holding the closed book of the Apostle over his head. At this time, the deacon, placing a lectern in front of the Royal Doors, sets up the liturgical Gospel vertically on it.
Statutory exclamations follow priest and deacon before reading the Gospel.
Deacon: Bless, Vladyka, the herald of the holy apostle and evangelist Matthew (John, Luke, Mark).
The name of the Evangelist is pronounced in the genitive case, since the blessing is requested not for the author of the Gospel, but for the deacon.
The gospel is read like the Apostle, beginning with the words “At the time it is” or “The Lord spoke to His disciple,” depending on the plot. At the end of the reading, the priest blesses the deacon with the words "Peace to thee, who preach the gospel!" in contrast to the words addressed to the reader of the Apostle - "revering". After the final chant, "Glory to Thee, Lord, glory to Thee," the priest's sermon may follow, explaining what has been heard.
Special Litany
The word "double" means "double". This name comes from the double appeal to the mercy of God at the beginning of the litany, as well as the fervent prayer of the faithful. Usually two special litanies are pronounced - congratulatory and requiem. At this moment, in modern practice, there is a reading of notes with names filed "for mass". Special petitions can be inserted for travelers, sick people, etc.With the exception of the first two petitions of the healthy litany, the choir responds to each petition with three “Lord, have mercy.”
Litany for the catechumens and the faithful
A series of brief petitions - a prayer for those preparing for baptism. According to ancient tradition, they could not attend the main part of the liturgy - the transubstantiation of the Holy Gifts. After listening to the introductory part - the Liturgy of the catechumens - all the unbaptized left the church.In our time, announcement period is short or absent altogether. Therefore, the litany should be understood as a reminder of ancient piety and a serious attitude towards the Church Sacraments.
After the litany of the catechumens and their exodus, two more litanies follow, the first of which resembles the Great Litany in text. She begins the Liturgy of the faithful. In the wake of Ap. James, in this place, the solemn prokeimenon is pronounced “The Lord reigned in beauty, clothed”, in Chrysostom it was transferred to the proskomedia.
Cherubic Hymn, Great Entrance
The text of the Cherubim Hymn, which begins the Liturgy of the Faithful, is usually written according to the notes. It is performed in a sing-song voice because the priest and deacon should have enough time for burning incense, a special prayer and transferring the prepared Holy Gifts (not yet combined Bread and Wine) from the altar to the throne. The path of the clergy passes through the pulpit, where they stop to pronounce commemorations.Deacon: Let us love one another, but confess with unanimity.
Chorus: Father and Son and Holy Spirit, Trinity consubstantial and indivisible.
In ancient times, with the exclamation of "Let us love ...", the parishioners kissed each other as a symbol of the unity of Christians in the image of the Holy Trinity. Men and women greeted each other separately, as they were in different parts of the temple to maintain decency. In the modern tradition, kissing occurs only between the clergy at the altar.
Symbol of faith
The twelve verses of the Creed are sung by the entire congregation of Christians under the direction of a deacon. Thus, the faithful confirm their confession and agreement with the dogmas of the Church. At this time, the priest fans the Holy Gifts with a cover, which reminds of the imminent descent of the Holy Spirit and the coming miracle of their transformation into the Body and Blood of Christ.
Eucharistic canon
Deacon: Let's become good, let's become fearful...Chorus: The mercy of the world, The sacrifice of praise.
The texts of the Eucharistic canon for the choir are signed according to the notes for a drawn-out and touching singing. At this time, the main action of the liturgy takes place - the Transubstantiation of the Holy Gifts. Parishioners pray, standing motionless or on their knees. No walking or talking is allowed.
Worthy to eat and commemorate
The Eucharistic Canon is followed by a song dedicated to the Theotokos. In the order of John Chrysostom, this is “It is worthy to eat”, which on the days of the twelfth holidays is replaced by meritors. The texts of the meritors are given in the menaia on the day of the feast and represent the irmos of the ninth ode of the canon with a refrain.
During the performance of "It is worthy to eat" the priest commemorates the saints of the day and dead Christians.
Priest: First, Lord, remember...
Chorus: And everyone and everything.
Preparing for Communion
After the Eucharistic Canon, a supplicatory litany is again heard, to which the nationwide singing of the Our Father joins. Christians pray with words commanded by the Lord Himself in order to soon begin Communion. The first to receive the Holy Gifts will be the clergy at the altar.The exclamation “Holy to the Holy” follows, meaning that the Shrine is ready and is presented to the “saints”, in this case, to the parishioners preparing for communion. The choir responds on behalf of the people “One Holy Lord Jesus Christ…”, recognizing the unworthiness of even the most righteous person before God. This is followed by the chanting of the sacrament verse intended for the priests who receive the Gifts.
The texts of the communion verses are given in the menaia for each service, as well as in the appendix of the Apostle, after the prokeimons. There are only seven verses for each day of the week and special ones for the twelfth holidays.
In the modern tradition the pause during the communion of the priests is filled with a "concert" - the author's musical work on the theme of the day, which is performed by the choir. It is also appropriate to read the prayers for Communion in order to prepare the laity to receive the Body and Blood of Christ. Reading continues until the opening of the royal gates.
Communion of the laity and thanksgiving prayers
The deacon is the first to leave the holy gates, holding the Chalice with the Gifts in front of him. Laymen preparing for communion are allowed closer to the salt. They stand with their arms crossed over their chests, palms to their shoulders. After the deacon's exclamation, "Come with the fear of God and with faith!" the priest, who followed the deacon, reads one of the prayers for communion “I believe, Lord, and I confess…”, approaching the Chalice, the laity mentally read the troparion of the Great Thursday “Thy secret Supper…”.Babies are brought in first, children are brought in. The men go next, the women last. Immediately after receiving the Holy Mysteries, the parishioners go to the table, on which a teapot with a drink is prepared. Zapivka - sweetish water, tinted with wine or juice, is used to swallow all the smallest particles of the Body and Blood of Christ.
At this moment, one must especially watch over small children so that they do not spit out the Holy Secrets. Dropping a Particle is a terrible sin of negligence. If this happens, it is necessary to inform the priest, who will take the measures prescribed in such cases by church rules.
During communion, the Easter communion verse is sung: “Take the body of Christ, taste the source of the immortal.” When the Chalice is taken to the altar, the choir repeats the Alleluia.
Prayer beyond the ambo
Here the priest leaves the altar and stands in front of the pulpit, from where he reads the “prayer beyond the pulpit”, praying on behalf of the people. This prayer was introduced into the liturgy after the time of St. John Chrysostom, when the custom of secret priestly prayers appeared.It can be seen that all the prayers related to the Eucharistic canon are said secretly in the altar, the parishioners hear only the singing of the choir. Often this is a temptation for the curious, who want to hear and see everything that happens behind the iconostasis. The prayer behind the ambo is composed of fragments of secret prayers so that the laity have an idea of what words are spoken by the priests.
The concealment of the most important part of the Liturgy - the Transubstantiation of the Holy Gifts - is symbolic. Neither the content of the prayers, nor the actions of the clergy are in the Church "a secret for the uninitiated", but are performed behind the fence to emphasize the importance and incomprehensibility of the Eucharist.
Any Christian who seeks to study the faith has the opportunity to attend special liturgies, where pauses are made in worship to explain what is happening.
- Ep. Vissarion Nechaev "Explanation of the Divine Liturgy".
- John Chrysostom "Commentaries on the Divine Liturgy".
- A. I. Georgievsky. The service of the Divine Liturgy.
Psalm 33 and Let go
Under the song of the righteous Job, "Be blessed be the Name of the Lord from now on and forever," the priest again goes to the altar. In many churches, after this, they begin to sing the 33rd psalm, which teaches the believers guidance for the coming day. At this, the parishioners dismantle the antidoron taken out of the altar - a part of the service prosphora used to make the Lamb. All these actions remind believers of the ancient custom of the "meal of love" that was arranged by Christians after the Eucharist.At the end of Psalm 33, the priest pronounces a dismissal - a short prayer, where through the prayers of the Virgin and the saints of the day, divine mercy is requested for all the faithful. The choir responds with many years of "Our Great Lord and Father Cyril ...".
After the liturgy in many churches it is customary to serve a prayer service.
Texts for kliros
Literature on the observance and interpretation of the Liturgy, as well as hymn sheet music, can be purchased at specialized stores. It is convenient for the director of the choir and the readers to use the printed text containing the unchanging hymns of the evening and morning services, the liturgy and the all-night vigil. The texts for the kliros can be downloaded from the Azbuka.Ru portal.
April 8, 2018. Bright Christ's Resurrection EASTER. (doc rtf pdf) The Service includes: Midnight Office, Matins, Hours, Liturgy and Paschal Vespers.
April 7, 2018. Annunciation of the Most Holy Theotokos on Great Saturday. (doc rtf pdf) Includes Vespers of Great Friday with the removal of the Shroud.
Saint JohnChrysostom
Following the Divine Liturgy in the saints of our father John, Archbishop of Constantinople, Chrysostag about
Prothesis
Entering the altar, the priest and the deacon make two bows before the altar, remove the veil from it, kiss it, and bow a third time. The priest puts on the epitrachelion and exits the altar through the north door to the solea, the deacon - the south door.
Deacon: Bless, lord.
Priest:
Deacon: Amen. Heavenly King... Trisagion according to "Our Father".
Priest:
Deacon: Amen. Have mercy on us, Lord, have mercy on us, bewildering any answer, this prayer, as if to the Lord, we bring sins: have mercy on us.
Glory: Lord, have mercy on us, trusting in Thee, do not be angry with us, and do not remember our iniquities, but look now, as you are Merciful, and deliver us from our enemies. Thou art our God, and we are Thy people, all of us work Thy hand, and we call on Thy name.
And now: Open the doors of Mercy to us, Blessed Mother of God. Those who hope in Thee, let us not perish, but let us be delivered from troubles by Thee, Thou art the salvation of the Christian race.
Then, going up to the icon of Christ the Savior, they take off their headdress and pray, reading the troparion:
We bow to Your most pure image, O Good One, asking forgiveness of our sins, Christ God, by will, Thou didst deign to ascend the Cross in the flesh, and deliver, even thou createdt, from the work of the enemy. With that thankful cry to Ty: Thou hast filled all the joys, our Savior, who came to save the world.
Having bowed to the icon of the Savior, they kiss it. Then, approaching the icon of the Most Holy Theotokos, they bow to the icon and also kiss it, reading the troparion:
There is a source of mercy, vouchsafe us mercy, Mother of God, look down on people who have sinned, reveal, as it were, Your power, trusting in Thee, “rejoice” with the cry of Thee, like once Gabriel, the Incorporeal Archangel.
They stand before the royal doors and bow their heads, the priest prays:
Lord, send down Thy hand from the height of Thy holy habitation and strengthen me for Thy service before me, so that I may stand unjudged before Thy terrible Throne and perform a bloodless sacrament. For yours is the power and the glory forever and ever. Amen.
Weaken, leave, forgive, God, our sins, free and involuntary, even in word and in deed, even in knowledge and not in knowledge, even in days and nights, even in mind and in thought - forgive us all, as Good and Humanitarian.
Then they bow to each other and, turning their faces to the worshipers, bow to them, make one bow to the kliros, saying:
Pardon and bless, fathers, brothers and sisters.
And enter the altar, reading 8-13 st. Psalm 5:
I will enter into Your house, I will bow to Your holy temple in Your fear. Lord, instruct me in Thy righteousness, for the sake of my enemy, correct my path before Thee, as if there is no truth in their mouths, their heart is vain, their throat is an open coffin, with their tongues they lie. Judge them, O God, that they fall away from their thoughts; according to the multitude of their wickedness, forgive them, as if you have grieved Thee, O Lord. And let all who trust in Thee rejoice, rejoice forever, and dwell in them, and those who love Your name boast in Thee. Like you bless the righteous Lord, like a weapon of good will crowned us.
On the days of the Week of Holy Pascha and in the celebration of Pascha, after the initial exclamation and the triple "Christ is risen ...", it reads: "Preparing the morning ...", "In the tomb of the flesh ...", "Glory ... Like the Life-bearer ...", "And now ... sanctified by the Most High ...", "To Your most pure image ..."; further in the usual way.
Entering the altar through the southern door, the clergy bow three times before the throne, kiss the Gospel, the Cross, the throne. After that, the deacon with the surplice and orarion, and the priest with the vestment, make three bows to the high place with the words:
God, cleanse me, a sinner, and have mercy on me.
The deacon approaches the priest and says to him, bowing his head:
Bless, lord, the surplice with the orarion.
The priest, blessing every detail of the vestments, says:
Blessed be our God always, now and forever, and forever and ever.
Deacon: Amen.
The priest and the deacon kiss the cross on the vestment, and put on, praying:
On the underwear (surplice)
My soul will rejoice in the Lord; clothe me with a robe of salvation and clothe me with a garment of joy; like a bridegroom, lay a crown on me, and like a bride adorn me with beauty.
Greek prayer for double orarion:
Holy, Holy, Holy is the Lord of hosts, heaven and earth are full of Thy glory.
Greek prayer to a simple orarion:
If anyone wants to be greater among you, let him be your servant.
On the right handrail:
Your right hand, O Lord, was glorified in the fortress, your right hand, O Lord, crushed the enemies, and with the multitude of your glory you erased the adversaries.
On the left handrail:
Thy hands make me and make me, give me understanding, and I will learn Thy commandment.
On epitrachelion:
Blessed is God, pouring out His grace on His priests, like the world on the head, descending on the beard, the beard of Aaron, descending on the edges of his clothes.
On the legguard and club:
Gird Your sword on Your thigh, Mighty One, in Your perfection and Your beauty, and be strong, and prosper and reign for the sake of truth, and meekness, and righteousness, and Your right hand will guide You marvelously, now and ever, and forever and ever.
For belt:
Blessed is God, who girds me with strength, and made my way undefiled: he strengthened my feet, like a deer, and set me on high.
For phelonion:
Your priests, O Lord, will be clothed in righteousness, and Your saints will rejoice with joy always now and forever, and forever and ever.
Then the priest washes his hands with the words:
I will wash my hands in the (water) of innocence and go around Your altar, O Lord, if I hear the voice of Your praise and tell me all Your wonders. Lord, I have loved the splendor of Your house and the place of the dwelling place of Your glory. May you not destroy my soul with the wicked and my life with the murderers: iniquity is in their hands, their right hand is filled with vengeance. But I walked with my innocence: deliver me, O Lord, and have mercy on me. My foot has stood on a straight path; in the churches I will bless Thee, Lord.
Next, the deacon lights a lamp on the altar, places the diskos (on the left) and the chalice (on the right), as well as a spear, a spoon, covers, air, prosphora, wine, etc. The priest approaches the altar and bows before it three times with the deacon, reading:
God, cleanse me, a sinner, and have mercy on me, and the troparion of the Great Heel:
Redeemed us from the legal oath (kisses paten),
by Your honest Blood, (kisses the cup)
nailed to the cross (kisses star)
and awake with a copy, (kisses a copy)
You exuded immortality as a man, our Savior, glory to Thee (kisses the liar).
Then the deacon says quietly:
Bless, lord.
The priest proclaims:
Blessed be our God always, now and forever, and forever and ever.
Deacon: Amen.
The priest takes a large prosphora with his left hand and blesses it three times crosswise with a copy, saying three times:
In remembrance of the Lord, and God, and our Savior Jesus Christ.
(For convenience, it is allowed to turn the prosphora so that its left side is on the right side of the priest). The priest cuts the prosphora on its right side (from himself - on the left) with the words:
Like a sheep for slaughter.
cuts on the left side (from himself - on the right), saying:
And as the Lamb is blameless, silent before His shearers, so He does not open His mouth.
The upper side of the prosphora is incised with the words:
By humility, His judgment will be taken from Him.
The underside is incised with the words:
Who is His generation to confess?
The deacon at each cutting of the Lamb says
"Let's pray to the Lord" holding an orarion in his hand, as when reading litanies. After cutting the prosphora, the deacon says:
Take it, my lord.
The priest cuts the prosphora from its lower part and removes the cube of the Lamb from the cut prosphora, saying:
Like His life will take off from the earth.
And puts it down with a seal.
Deacon:
Make a sacrifice, my lord.
At these words of the deacon, the priest makes a deep cruciform incision along the underside of the Lamb (slightly short of the seal), saying:
The Lamb of God, who took away the sins of the world, is sacrificed for the life of the world and salvation.
Then he turns the Lamb upside down and places it in the center of the paten.
Deacon: Go ahead, lord.
The priest pierces the Lamb with a spear on His right side, saying:
One of the warriors with a copy of His rib was perforated, and immediately blood and water came out, and he who saw testified, and his testimony is true.
Deacon: Bless, lord, the holy union.
Priest blesses the union:
Blessed is the union of Thy saints always, now and forever, and forever and ever.
Having received the blessing, the deacon pours wine into the chalice, combined with a small amount of water. The priest, taking the second prosphora, says:
In honor and memory of our Most Blessed Lady, Theotokos and Ever-Virgin Mary, by Her prayers accept, Lord, this sacrifice on Your most heavenly Altar.
Having taken out a particle from the prosphora, the priest puts it on the diskos on the right side of the Lamb (from himself - on the left), near its middle, saying:
The Queen appeared at Your right hand, dressed in gilded robes, embellished.
The priest, taking the third prosphora, says:
In honor and memory of the great officials Michael and Gabriel and all the incorporeal heavenly powers.
and separates the first pyramid-shaped particle from the prosphora, placing it on the diskos on the left side of the Lamb (from himself - on the right), closer to its upper part, starting the first row with this particle. Then the priest says:
The honorable glorious Prophet, Forerunner and Baptist John, the holy glorious prophets Moses and Aaron, Elijah and Elisha, David and Jesse, the holy three youths, and Daniel the prophet, and all the holy prophets.
and separating the second particle from the prosphora, puts it below the first.
The priest then says:
Holy Glorious and All-Praised Apostles Peter and Paul and all other holy apostles.
and, separating the third particle from the prosphora, puts it below the second, ending with it the first vertical row of particles. Then the priest says:
Even in the saints of our father, Saints Basil the Great, Gregory the Theologian and John Chrysostom, Athanasius and Cyril, Nicholas of Myra, Peter, Alexy, Jonah, Philip and Hermogen of Moscow, Nikita, Bishop of Novgorod, Leonty, Bishop of Rostov, and all the holy hierarchs.
And, separating the fourth particle, he puts it on the same level with the first particle, starting the second row with it. Then the priest says:
The Holy Apostle, First Martyr and Archdeacon Stephen, the Holy Great Martyrs Demetrius the Myrrh-streaming, George the Victorious, Theodore Tyrone, Theodore Stratilates and all the holy martyrs and martyrs Thekla, Barbara, Kyriakia, Euphemia and Paraskeva, Catherine and all the holy martyrs.
And, separating the fifth particle, he puts it below the first particle of the second row. Then the priest says:
Our venerable and God-bearing fathers Anthony, Euthymius, Savva, Onufry, Athanasius of Athos, Anthony and Theodosius of the Caves, Sergius of Radonezh, Barlaam of Khutyn and all the venerable fathers; and the Reverend Mothers Pelagia, Theodosia, Anastasia, Eupraxia, Fevronia, Theodoulia, Euphrosyne, Mary of Egypt and all the holy Reverend Mothers.
And, separating the sixth particle, he puts it below the second, ending the second row. Continuing, the priest says:
Saints and wonderworkers unmercenaries Cosmas and Damian, Cyrus and John, Panteleimon and Yermolai, and all the holy unmercenaries.
And, separating the seventh particle, he puts it at the top, starting the third row with it. The priest then says:
Holy and Righteous Father of God Joachim and Anna and the saint (called the saint of the temple and day), Saints Equal-to-the-Apostles Methodius and Cyril, Teachers of Slovenia, Saints Equal-to-the-Apostles Grand Duke Vladimir and Grand Duchess Olga and all the saints, with their prayers visit us, O God,
And, separating the eighth particle, he places it below the first of the third row. Usually other saints are also commemorated here. Then the priest says:
Even in the saints of our father John, Archbishop of Constantinople Chrysostom,
And, separating the ninth particle, puts it at the end of the third row, ending this row with it.
Taking the fourth prosphora and taking out the first large particle, the priest says:
Remember, Vladyka Lover of mankind, the most holy patriarchs of the Orthodox and the Great Lord and Father of our Most Holy Patriarch KIRILL, and our Lord His Eminence ..., and every bishopric of the Orthodox, an honest presbytery, in Christ the deaconry and the entire priestly rank, our all-honorable father ... with the brethren and the parishioners of this holy temple, (there are rulers, teachers and students) and all our brethren, even called Thou into Thy fellowship by Thy compassion, All-good Lord.
Taking out the second large particle from the fourth prosphora, the priest says: Remember, Lord, our God-protected country and its Orthodox people.
and then, taking out particles from it and from small prosphora, he commemorates the living members of the Church with the pronunciation of the words: Remember, Lord, about the health and salvation of the servant of God, or the servants of God, (name).
Before removing a particle from the prosphora given to the proskomedia, the priest, according to custom, marks the prosphora with a cruciform copy. All the particles taken out about health rely on the lower side of the Lamb, and two of them - for the Most Holy Patriarch and the authorities - rely above the rest of the particles taken out about health.
Taking the fifth prosphora and taking out a large particle from it, the priest says:
About the memory and forgiveness of the sins of the most holy Orthodox patriarchs, and the blessed creators of this holy temple (in the monastery: this holy monastery).
Here the priest also commemorates the bishop who ordained him, if he has died. From this prosphora and from small prosphora, the priest takes out particles about the repose of the deceased Orthodox, saying:
Remember, Lord, about the repose and forgiveness of the sins of the servant of God, or the servants of God, (name).
At the end of the commemoration, the priest says:
Remember, Lord, and all in the hope of resurrection, eternal life and Your fellowship of the departed Orthodox fathers and our brethren, Humane Lord.
He places the particles from the prosphora for repose on the diskos, below the particles taken out for the living. Having finished the commemoration of the dead, the priest again takes the fourth prosphora and takes out a particle from it for himself with the words:
Remember, Lord, my unworthiness and forgive me every sin, voluntary and involuntary.
The deacon takes the censer and, putting incense into it, brings it to the priest, saying:
Bless, lord, censer. Let's pray to the Lord.
The priest, blessing the censer, reads a prayer:
We offer Thee a censer, O Christ our God, for a spiritual fragrance, a reception at Your most heavenly Altar, send us the grace of Your Most Holy Spirit.
Deacon holding a censer at the altar:
Let's pray to the Lord.
The priest, taking the unfolded star, holds it over the censer so that it is fumigated with censer smoke, puts it on the diskos, over the Lamb, saying:
And having come, a star arose over the place where the Child was.
[According to the Greek custom, the deacon instead says:
Confirm, Lord.
The priest places the star on the diskos, saying:
By the word of the Lord the heavens were established, and by the spirit of his mouth all their strength.]
Deacon: Let's pray to the Lord.
The priest puts the first cover over the censer and, covering the paten with it, says:
The Lord reigned, clothed in beauty, the Lord clothed with strength and girded, for he established the world, and will not be shaken.
Thy throne has been prepared from the beginning; Thou art of old. The rivers roared, O Lord; the rivers lifted up their voice; the rivers lift up their waves; the voice of many waters is heard. Marvelous are the high waves of the sea, marvelous is the Lord in the heights of heaven. Your revelations are always true. Holiness befits Your house, O Lord, in the length of days.
Deacon:
The priest puts a second cover over the censer and covers the chalice (cup) with it with the words:
Thy virtue has covered the heavens, O Christ, and the earth has been filled with Thy praise.
Deacon:
Let's pray to the Lord. Cover, lord.
The priest brings air over the censer and, covering the paten and chalice with it, says:
Cover us with the shelter of Your wings, drive away from us every enemy and adversary, die our life, Lord, have mercy on us and Your peace and save our souls, as Good and Humanitarian.
Then the priest burns the altar three times, saying:
Blessed be our God, who has pleased us (make our salvation), glory to Thee.
Each time the deacon ends the priest's prayer with the words:
Always, now and ever, and forever and ever. Amen.
And they bow three times. Then the deacon says:
Let us pray to the Lord for the offered Honest Gifts.
The priest reads the sentence prayer:
God, our God! Who sent Heavenly Bread for food to the whole world - the Lord and God of our Jesus Christ, the Savior and Redeemer, and the Benefactor, who blesses and sanctifies us. Bless this offering yourself and accept it on Your most heavenly Altar. Remember, like a Good and Humanitarian, who brought and brought for their own sake, and keep us not condemned in the sacred service of Your Divine Mysteries. As if holy and glorified, Thy most honorable and magnificent Name, the Father, and the Son, and the Holy Spirit, now and forever, and forever and ever.
Deacon: Amen.
Priest: Glory to Thee, Christ God, Our hope, glory to Thee.
Deacon: Glory; and now. Lord, have mercy (three times). bless.
The priest pronounces a short leave:
(Resurrected from the dead) Christ, our true God, through the prayers of His Most Pure Mother, even in the saints of our father John, the Archbishop of Constantinople, Chrysostom, and all the saints, will have mercy and save us, as Good and Humanitarian.
Deacon: Amen.
He takes the censer, opens the veil of the royal doors and censes the throne, going around it from all sides and reading quietly:
In the coffin carnal (cense in front of the throne),
in hell with the soul, like God (censes the throne on the right side),
in paradise with a robber (incenses the throne from behind),
and on the Throne you were, O Christ, with the Father and the Spirit (censes the throne on the left side),
fulfill all, Unspeakable (incenses in front of the altar).
Then, reading the 50th psalm, he censes the altar and the whole temple.
Liturgy of the Word
After incense, the priest and deacon stand before the throne and bow three times before it with the words
God, cleanse me, a sinner. Then the priest, raising his hands, reads the prayers, and the deacon stands nearby, raising the orarion, as during litanies:
Heavenly King, Comforter, Soul of Truth, Who is everywhere and fills everything, Treasury of good things and Giver of life, come and dwell in us, and cleanse us from all filth, and save, O Blessed, our souls.
Glory to God in the highest, and on earth peace, goodwill towards men (twice).
Then the priest kisses the Gospel and the altar, and the deacon kisses the altar.
[From the day of Holy Pascha until its giving, "Glory to God in the highest ..." is preceded by the reading of the Troparion of Pascha (thrice), and "King of Heaven" is read only from the Day of the Holy Trinity.]
Further, the deacon, bowing before the priest and holding the orarion in front of him with three fingers of his right hand, says:
Time to create for the Lord. Lord, bless.
The priest, blessing the deacon, says:
Blessed be our God always, now and forever, and forever and ever.
The deacon, having received a blessing from the priest, says:
Pray for me, sir.
Priest: May the Lord guide your steps.
Deacon: Remember me, holy lord.
Priest: May the Lord God remember you in His Kingdom always: now and forever, and forever and ever.
The deacon says:
Amen. After kissing the priest's hand and bowing to him, he exits to the solea through the northern doors. Standing in front of the royal doors on the pulpit, he bows three times, praying secretly:
Lord, open my mouth, and my mouth will proclaim your praise.
The deacon, raising his hand with the orarion, says aloud:
Bless, lord.
The priest, depicting the sign of the cross over the antimension with the Gospel, pronounces the initial exclamation of the liturgy:
Blessed is the Kingdom of the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir: Amen.
Deacon: Let us pray to the Lord in peace.
Choir: Lord have mercy. (For each request).
For heavenly peace and the salvation of our souls, let us pray to the Lord.
For the peace of the whole world, for the well-being of the holy Churches of God and the unity of all, let us pray to the Lord.
For this holy temple and for those who enter it with faith, reverence and the fear of God, let us pray to the Lord.
For our Great Lord and Father, His Holiness Patriarch KIRILL, and for our Lord, His Eminence..., an honorable presbytery, in Christ the diaconate, for all the clergy and people, let us pray to the Lord.
For the God-protected country of our Russia, the authorities, the army and its suffering people, let us pray to the Lord.
For our all-honored father... with the brethren and parishioners of this holy temple, for those who rule here, teach and learn, let us pray to the Lord.
For this city of Saransk, for every city, country and faith living in them, let us pray to the Lord.
For the well-being of the air, for the abundance of the fruits of the earth and for peaceful times, let us pray to the Lord.
For the floating, the traveling, the sick, the suffering, the lonely, the captive, and for their salvation, let us pray to the Lord.
Our Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary, with all the saints, remembering ourselves and each other, and our whole life to Christ our God.
Choir: You, Lord.
Priest reads the prayer of the first antiphon:
Lord our God! Your power is inexpressible and glory is incomprehensible, Your mercy is immeasurable and philanthropy is inexpressible! Himself, Master, according to Thy goodness, look at us and at this holy temple and create with us and those who pray with us, Thy rich mercy and Thy bounty.
Exclamation: As befits You all glory, honor and worship, the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir:
Amen, and sings the first antiphon.
Deacon after singing:
Choir: Lord have mercy.
Intercede, save, have mercy and save us, O God, by Your grace.
Choir: Lord have mercy.
Our Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary, with all the saints, remembering ourselves and each other, and our whole life to Christ our God.
Choir: You, Lord.
Priest reads the prayer of the second antiphon:
Lord our God! Save Thy people and bless Thy inheritance, preserve the fullness of Thy Church, sanctify those who love the splendor of Thy house; Glorify those with Your divine power and do not leave us who trust in You.
Exclamation: For Your dominion and Yours is the Kingdom, and the power and the glory, of the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir: Amen, second antiphon and Only Begotten Son...
The deacon pronounces a small litany.
Priest reads the prayer of the third antiphon:
Lord, these are common and concordant, granting us prayers, and two or three who agree on Your name, promising a petition of tribute! Thyself and now fulfill Thy servants' petitions for the useful, giving us in the present age the knowledge of Thy truth and in the future granting eternal life.
Exclamation: For God is good and humane, and we send glory to You, Father and Son and Holy Spirit, now and forever and forever and ever.
Choir: Amen , and the third antiphon.
Entrance with the gospel
Deacon, quietly: Let's pray to the Lord.
Priest reads the entrance prayer:
Master Lord, our God, who placed in heaven the ranks and armies of the angel and archangel in the service of Your Glory! Create with our entrance the holy angels of life, who serve us and glorify Your goodness.
As befits You all glory, honor and worship, the Father and the Son and the Holy Spirit, now and forever and forever and ever. Amen.
Deacon, quietly, on the pulpit: Bless, Lord, the holy entrance.
Priest, quietly blessing: Blessed is the entrance of Thy saints, always, now and ever, and forever and ever.
The deacon, making the sign of the cross the gospel, proclaims:
Wisdom, I'm sorry and enters the altar.
Choir: Come, let's worship... and sings the prescribed troparia and kontakia.
The priest kisses the icons on the Royal Doors, blesses the priests and enters the altar, where he reads the prayer of the Trisagion chant:
God, Holy One, rest in the saints, Who is sung by the thrice-holy song from the Seraphim, and glorified from the Cherubim, and worshiped from every heavenly Power; Even from non-existence into being, who brought all kinds of things, created a person in Your image and likeness, and adorned with all Your gifts; giving wisdom and understanding to the one who asks, and not despising the sinner, but relying (on him) on salvation repentance.
Vouchsafe us also, Thy humble and unworthy servants, and at this hour stand before the glory of Thy Holy Altar and bring worship and praise due to Thee! Himself, Lord, accept from the lips of us sinners, the (Thrice-holy) song and visit us with Your goodness, forgive us every sin, voluntary and involuntary, sanctify our souls and bodies and give us in reverence to serve You all the days of our life, with prayers Holy Mother of God and all the saints who have pleased You from time immemorial.
The deacon is baptized at the High Place, approaches the priest and quietly asks for a blessing: Bless, master, the time of the Trisagion (singing) .
[According to ancient custom, the priest, blessing, says:
Blessed be God, who is sung with a three-holy voice and always glorified by all heavenly power: now and forever and forever and ever.
The deacon [answers Amen] and goes to the pulpit, where he says in front of the icon of the Savior:
Let's pray to the Lord.
Choir: Lord have mercy.
Priest: For Thou art holy, our God, and we send glory (and the Trisagion) to Thee, to the Father and the Son and the Holy Spirit, now and forever,
(Deacon: Lord, save the pious.
Choir: Lord, save the pious.
Deacon: And hear us.
Choir: And hear us.)
Deacon, circling the people with an orarion:
and forever and ever.
Choir: Amen, and sings the Trisagion. At this time, the clergy also read the Trisagion in front of the throne and retire to the High Place, saying:
Deacon:
Take it, sir.
Priest: Blessed is he who comes in the Name of the Lord.
Deacon: Bless, Lord, the High Throne.
Priest: Blessed are you on the Throne of Glory of Your Kingdom, Sitting on the Cherubim, always, now and forever and forever and ever.
The deacon after singing says:
Let's go.
Jereus blesses:
Peace to all.
Reader of the Apostle:
And your spirit. And a prokeimenon, as usual.
Deacon:
Wisdom.
Reader:(Name of the book) reading.
Deacon: Let's go.
The reader reads the Apostle, the deacon makes a small incense.
After reading, the priest says to the reader:
Peace you.
Reader: And your spirit.
Deacon: Wisdom.
The reader and the choir sing:
"Alleluia" thrice.
Priest reads a prayer before reading the Gospel:
Rise in our hearts, O Lord of mankind, your incorruptible Light of God-reason, and open our mental eyes into the understanding of your gospel preaching. Put in us fear (before You, so that we do not break) Your blessed commandments, but, carnal lusts are all right, we will live spiritually, and wisely, and acting all the same to Your pleasing.
You are the enlightenment of our souls and bodies, Christ God, and we send glory to You, with Your Father without beginning and Your All-Holy and Good and Life-giving Spirit, now and ever and forever and ever. Amen.
Deacon: Bless, master, the evangelist of the holy (glorious) apostle and evangelist (name).
The priest, blessing him, says:
God, through the prayers of the holy, glorious, all-glorious apostle and evangelist (name), may he give you, the evangelist, a verb and much power in fulfillment of the Gospel of His Beloved Son, our Lord Jesus Christ.
Deacon: Amen (, amen, amen. Be me according to your word).
Priest or deacon:
Wisdom, forgive or: let us become reverent), let us hear the holy gospel. Peace to all.
Choir: And your spirit.
Deacon: From (name) the holy Gospel reading.
Choir:
Priest: Let's go.
And read the Gospel.
At the end of the reading, the choir sings:
Glory to Thee, Lord, glory to Thee.
The priest delivers a sermon.
Deacon: Rtsem all with all my heart, and from all our thoughts, Rtsem.
Choir: Lord have mercy.
Lord Almighty, God of our fathers, we pray to you, hear and have mercy.
Choir: Lord have mercy.
Have mercy on us, O God, according to Your great mercy, we pray to You, hear and have mercy.
Choir: Lord have mercy (three times for each request)
.
We also pray for our Great Lord and Father, His Holiness Patriarch Kirill, and for our Lord, His Eminence (name) and of all our brethren in Christ.
Here the priest unrolls the iliton and the three sides of the antimension.
We also pray for our God-protected country, the authorities, the army and its suffering people, so that we live a quiet and serene life in all piety and purity.
We also pray for our brethren, priestesses, holy monks and all our brotherhood in Christ.
We also pray for the blessed and ever-memorable holy Orthodox patriarchs, and the founders of this holy temple, and for all the deceased fathers and brothers, who lie here and everywhere, Orthodox.
We also pray for mercy, life, peace, health, salvation, visiting, forgiveness and forgiveness of the sins of the servants of God, our all-honored father (name) with the brethren of this holy temple, (about the place of rulers, teaching and students) and servants of God (names) and O hedgehog multiply their years of life.
Additional petitions of Archbishop Jonathan (Yeletsk):
We also pray for an end to church strife and divisions through the power and action of the Holy Spirit.
We also pray for the bishops, priests and deacons of Christ, that they keep the vows of fidelity and obedience to the Mother Church, which they have brought to God in ordination.
We also pray for new abundant and worthy vocations to priestly and monastic service in the Church of Christ.
We also pray for the unanimity and mutual love in Christ of the parishioners of this holy temple.
We also pray for the enlightenment by the Light of true God-knowledge for those who are carried away by sinful schisms and for those who are darkened by sectarian delusions and superstitious fears.
We also pray to the Lord God for the softening of evil hearts that unjustly rise up against us and the Orthodox Church.
We also pray for the establishment of peace, peace, harmony and a righteous life throughout Russia.
We also pray for the strengthening of pious Christians in our country, so that they become indestructible in a firm confession of the Orthodox saving faith.
We also pray for the well-being and spiritual prosperity of our city of Saransk and the Orthodox Christians living in it.
We also pray for the suffering, the sick, the widowed, the lonely, the poor, the homeless and the orphans, that the all-merciful Lord heal them and help them with His grace.
We also pray for those who live in Christian marriage and for their generosity.
We also pray for parents who raise their children in love for God, our Savior, and for the Holy Church of Christ.
We also pray for Orthodox youths and maidens, that they may be established in good manners, and may they preserve their spiritual and bodily purity.
The last petition of the litany: We also pray for those who bear fruit and do good in this holy and all-honourable temple, for those who labor, sing and come forward, expecting great and rich mercy from You.
Priest:
Lord, our God! Accept this diligent prayer from Your servants, and have mercy on us, according to the multitude of Your mercy, and send down Your bounty on us and on all Your people who expect rich mercy from You.
For God is merciful and loving of mankind, and we send glory to You, the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir: Amen.
Deacon: Pray, Announcement, Lord.
Choir: Lord have mercy. (For each request.)
Vernia, let us pray for the catechumens, that the Lord have mercy on them.
He will pronounce them with the word of truth.
Reveal the gospel of truth to them.
Here the priest unfolds the upper part of the antimension.
He will unite them with His Holy Ones, Councilors and Apostles of the Church.
Save, have mercy, intercede and save them, O God, by Your grace.
(Announcement,) bow your heads to the Lord.
Choir: You, Lord.
Hierey, be quiet:
Lord our God, who lives in heaven and looks down on the humble. Salvation to the human race sent down - Your Only Begotten Son and God, our Lord Jesus Christ! Look at Your servants catechumens, (who bowed their heads to You), and vouchsafe them during a safe regenerating ablution, leaving sins and clothes of incorruption, unite them with Your Holy Councils and Apostles of the Church and count them with Your chosen flock.
Loudly, making the sign of the cross with an antimension sponge over the antimension:
Yes, and with us they glorify Your most honorable and magnificent Name, the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir: Amen.
Deacon: Elitsy announcements, get out, announcements, get out; the trees of the announcement, go out.
Liturgy of the Eucharist
Deacon: Yes, no one from the catechumens, faithful figurines, packs and packs in the world, let us pray to the Lord.
Choir: Lord have mercy.
Deacon: Intercede, save, have mercy and save us, O God, by Your grace.
Choir: Lord have mercy.
Deacon: Wisdom.
Priest reads the first prayer of the faithful quietly:
We thank Thee, Lord God of Forces, who has made us worthy to stand before Your holy Altar and fall down to Your bounties about our sins and about people's ignorance. Accept, O God, our prayer, make us worthy to be, to offer You prayers and supplications and Bloodless Sacrifice for all Your people. And make us worthy, even if you put them in Your service, by the power of Your Holy Spirit, uncondemned and without stumbling, in the pure testimony of our conscience, call on Thee at all times and places. Yes, listening to us, you will be merciful to us in the abundance of your goodness.
Loud: As befits You all glory, honor and worship, the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir: Amen.
Deacon: Packs and packs in the world let us pray to the Lord.
Choir: Lord, have mercy (for each petition).
Intercede, save, have mercy and save us, O God, by Your grace.
Wisdom.
Priest reads the second prayer of the faithful quietly:
Paki and many times we fall down to You and pray to You, Good and Humane, as if, having looked at our prayer, cleanse our souls and bodies from all filth of the flesh and spirit. And grant us an innocent and uncondemned stand before Your holy Altar. Grant, O God, to those who pray with us the prosperity of life and faith, and spiritual reason. Grant them, who always serve You with fear and love, innocently and uncondemnedly partake of Your Holy Mysteries, and be vouchsafed Your Heavenly Kingdom.
Loud: As if always kept under Your power, we send glory to You, the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir: Amen and sings the Cherubic Hymn.
Hierey, be quiet:
None of those bound by carnal lusts and sweets is worthy to come, or draw near, or serve Thee, the King of glory; for to serve Thee is great and terrible even for the Heavenly Powers themselves. But according to Your inexpressible and immeasurable love for mankind, You were immutable and invariable, and You were a Hierarch to us, commanding us to perform the sacred act of this Bloodless Sacrifice, as the Lord of all.
For You alone, O Lord our God, rule over heavenly and earthly things, carried on the Throne of the Cherubim, Lord of the Seraphim and King of Israel, the only Holy One and resting in the saints.
I pray to you, the only Good and with mercy listening: look at me, your sinful and indecent servant, and cleanse my soul and heart from the thoughts of the evil one, and make me worthy, by the power of Your Holy Spirit, clothed with the grace of the priesthood, present Your saints to this table and to perform sacred duties of Your Holy and Most Pure Body and Precious Blood.
For I come to You, bowing my head, and I pray to You: do not turn Your face away from me, and do not turn me away from among Your servants. But grant me, a sinful and unworthy servant of Yours, to bring You these Gifts.
For You are the one who brings and is offered, and who receives and is distributed, Christ our God, and we give glory to You, with Your Father without beginning and Your Most Holy and Good and Life-giving Spirit, now and ever and forever and ever. Amen.
The priest and the deacon, with the reading of the 50th psalm, incense the altar and the people, then in front of the throne three times with a raising of hands quietly pronounce the Cherubic hymn and go to the altar.
The priest censes the Gifts, praying:
God, cleanse me, a sinner.
Deacon: Take it, my lord.
Priest, laying air on his shoulder:
Take the shrine in your hands and bless the Lord.
And, having taken the Holy Gifts, they leave the altar for salt.
Deacon:
Our Great Lord and Father KIRILL, His Holiness Patriarch of Moscow and All Russia, and Our Lord His Eminence (name, title) May the Lord God remember in His Kingdom, always, now and forever and forever and ever.
Priest: (His Holiness Orthodox Ecumenical Patriarchs,) His Grace Metropolitans, Archbishops and Bishops, the entire priestly, deaconal and monastic rank and the entire church count,
Our all-honored father ... with the brethren and parishioners of this holy temple, (there are rulers, teachers and students),
Builders, beautifiers, donors of this holy temple, who labor and sing in it,
May the Lord God remember you and all Orthodox Christians in His Kingdom, always, now and forever and forever and ever.
Choir: Amen. Like a king...
Priest enters the altar. The deacon tells him:
May the Lord God remember your priesthood in His Kingdom always: now and forever, and forever and ever. Amen.
Priest, placing the Gifts on the throne and removing the covers, reads the troparia:
In the tomb of the flesh, in hell with the soul, like God, in Paradise with the thief, and on the Throne you were, Christ, with the Father and the Spirit, fulfilling everything, inexpressible.
As if life-giving and the most beautiful of Paradise, truly the brightest of all royal chambers appeared, Christ, Thy tomb, the source of our Resurrection.
The priest takes the air from the deacon, holds it over the censer and covers the Gifts with it, saying:
Good-looking Joseph, having taken off Your most pure Body from the tree, wrapped it in a clean shroud and fragrant, covered it in a new tomb and laid it.
Then the priest incenses gifts, saying:
Please, O Lord, with Thy favor Zion, and let the walls of Jerusalem be built; then be pleased with the sacrifice of righteousness, an offering and a burnt offering, then they will offer calves on your altar.
Then the priest says to the deacon:
Pray for me, brother and fellow minister.
Deacon:
The Holy Spirit will come upon you, and the power of the Most High will overshadow you.
Priest: The same Spirit helps us all the days of our life.
Deacon: Remember me too, holy lord.
Priest: May the Lord God remember you in His Kingdom, always, now and forever and forever and ever.
The deacon answers:
Amen , and, going out to the pulpit, he proclaims:
Let's fulfill our prayer to the Lord.
Choir: Lord have mercy (per request).
For the honest Darechs offered, let us pray to the Lord.
For this holy temple and for those who enter it with faith, reverence and the fear of God, let us pray to the Lord.
For deliverance to us from all sorrow, anger, misfortune and need, let us pray to the Lord.
Intercede, save, have mercy and save us, O God, by Your grace.
The day of everything is perfect, holy, peaceful and sinless, we ask the Lord.
Choir: Give me Lord (per request)
The angel is 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.
Kind and useful to our souls and peace to the world, we ask the Lord.
We ask the Lord for the rest of the time of our life in peace and repentance.
The Christian death of our life is painless, shameless, peaceful, and we ask for a good answer at the Last Judgment of Christ.
Our Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary, with all the saints remembering ourselves, and each other, and our whole life to Christ our God.
Choir: You, Lord.
Priest quietly reads the prayer of the offering:
Lord God the Almighty, the One Holy One, who accepts the sacrifice of praise from those who call on Thee with all their hearts!
Accept us, sinners, prayer, and bring to Your Holy Altar, and make us worthy to offer You gifts and spiritual sacrifices about our sins and about people's ignorance; and make us worthy to find grace before Thee, may our sacrifice be favorable to Thee, and may the good Spirit of Thy grace descend on us, and on this Gift, and on all Thy people.
Loud
: By the bounty of Thy Only Begotten Son, blessed be Thou with Him, with Thy Most Holy and Good and Life-Giving Spirit, now and ever and forever and ever.
Choir: Amen.
Priest: Peace to all.
Choir: And your spirit.
Deacon: Let us love one another, confessing with one mind:
Choir: the Father and the Son and the Holy Spirit, the Trinity Consubstantial and Indivisible.
The priest bows three times before the throne and quietly prays:
I will love Thee, O Lord, my strength; the Lord is my strength and my refuge (thrice).
The priest kisses the holy vessels, reading the Trisagion, and greets everyone with the words:
Christ is in our midst.
Everyone answers: And there is and will be.
Deacon: Doors, doors, let us hear wisdom.
Everyone sings the Creed.
Deacon: Let's stand reverently, let's stand with fear, let's pay attention, bring the holy exaltation in the world.
Choir: Grace of the world, sacrifice 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.
Choir: And with your spirit.
Priest: Woe is our hearts. (or Let's raise our hearts.)
Choir: Imams to the Lord.
Priest: Thank the Lord.
Choir: Worthy and righteous.
Priest:
It is worthy and righteous to praise You, bless You, praise You, thank You, bow down to You in every place of Your dominion.
For You are God, the Ineffable, the Unknowable, the Invisible, the Incomprehensible, the Ever-Existing, the Eternally Unchanging You, and Your Only Begotten Son, and Your Holy Spirit.
You brought us from non-existence into being, and raised up those who fell back and did not retreat, creating everything, until you raised us to Heaven and Thou hast given Your Kingdom to come.
We thank You for all of these, and Your Only Begotten Son, and Your Holy Spirit for all the known and unknown blessings that have been upon us, manifest and unmanifested.
We also thank you for this service, which you deigned to accept from our hands, if thousands of Archangels and tens of thousands of Angels, Cherubim and Seraphim, six-winged, many-eyed, towering, winged, are coming to you,
Louder, making the sign of the Cross over the paten with a star:
singing a victorious song, crying out, calling out and saying:
Choir: Holy, Holy, Holy is the Lord of Hosts...
Priest:
With these blessed Powers, we too, Lord Lover of mankind, cry out and say: Holy art thou and most holy, and marvelous is thy glory. For thou hast so loved thy world, as though thou hast given thy only begotten Son, that whosoever believeth in him shall not perish, but have Eternal Life.
Even he came and fulfilled all his providence for us, on the night in which he was betrayed, moreover, giving himself up as a Sacrifice for the life of the world, taking bread into his holy and pure and immaculate hands, giving thanks and blessing, sanctifying, breaking, gave to the saints To his disciples and apostles, proclaiming:
Louder:
take, eat or taste), this is my body, which is broken for you ( or broken) for the remission of sins.
Choir: Amen.
Priest:
Similarly, the Chalice (taking) after the supper, the verb:
Vocally:
drink of it all, this is My Blood of the New Testament, which is shed for you and for many for the remission of sins.
Choir: Amen.
Priest:
Remembering this saving commandment and all that was for us: the Cross, the Sepulcher, the three-day Resurrection, the ascent to Heaven, the right sitting, the Second and glorious coming again,
Vocally:
Yours from Yours bringing you about everyone and for everything,
Chorus answers: I'll eat you...
(Priest: Lord, even Thy Most Holy Spirit at the third hour sent down by Thy Apostle, The Good One, do not take away from us, but renew us, praying to You. (Three times)
Deacon (after the first pronunciation of the troparion):
Create a pure heart in me, O God, and renew a right spirit in my womb.
Deacon (after the second pronunciation of the troparion):
Cast me not away from Thy presence, and take not Thy Holy Spirit from me.)
Priest:
We also offer You this verbal and bloodless service, and we ask, and we pray, and we implore, send down Your Holy Spirit on us and on this Gift
and make this Bread, the Precious Body of Thy Christ,
bless the Holy Bread,
(Everything
:
Amen.)
Priest: and a hedgehog in this Cup, the Precious Blood of Thy Christ,
blesses the Holy Chalice,
(Everything
:
Amen.)
Priest: changed by Your Holy Spirit,
blesses Chalice and Discos together.
Everything: Amen, amen, amen and bow to the ground.
Deacon to Priest:
Remember me, holy master, a sinner.
The priest blesses the deacon:
May the Lord God remember you in His Kingdom, always, now and forever and forever and ever.
The priest continues the prayer:
May Thy Gifts be given to those who partake in the sobriety of the soul, for the forgiveness of sins; in the communion of Your Holy Spirit, in the fullness of the Kingdom of Heaven, in boldness towards You, not in judgment or condemnation.
We also bring you this verbal service about those who have died in the faith: forefathers, fathers, patriarchs, prophets, apostles, preachers, evangelists, martyrs, confessors, fasters, and about every righteous spirit who has died in faith.
The priest censors before the Throne and proclaims:
Much more about the Most Holy, Most Pure, Most Blessed, Glorious Lady of Our Mother of God and Ever-Virgin Mary.
Choir: Worth eating… or the Worthy of the Day.
Priest:
About St. John the Prophet, the Forerunner and the Baptist, about the holy and all-praiseful apostles, about the holy (name), whose memory we make, and about all Your saints, with their prayers visit us, O God.
And remember all the dead in the hope of the resurrection in Eternal Life (names), and rest them where the light of Your face shines on everyone.
We also pray to Thee, Lord, remember every bishopric of the Orthodox, who faithfully preach the word of Thy truth, every presbytery, deaconship in Christ, and every priestly rank.
We also bring you this verbal service about the universe, about the Saints, Cathedrals and Apostles of the Church, about everyone who lives in purity and pious habitation; about God-protected our Russian country, its authorities and army. Give them, Lord, a peaceful government, and we, in the silence of their quiet and serene life, will live in all piety and purity.
Louder: First, Lord, remember our Great Lord and Father KIRILL, His Holiness Patriarch of Moscow and All Russia, and Our Lord His Eminence (name, title) grant them also to Your holy Churches in the world, whole, worthy, healthy, long-lived, faithfully preaching Your word of truth.
[Deacon, according to the Greek custom:
And those for whom each of us in thought prays, and for everyone and everything.]
Choir: And everyone and everything.
Priest:
Remember, Lord, this city (name) we live in it, and every city and country, and by the faith of those who live in them.
Remember, Lord, floating, traveling, sick, suffering, lonely, captive, heal and save them. Remember, Lord, our benefactors and donors and those who do good in Your holy churches and commemorate the poor (commemoration of the living according to diptychs) and send down Thy mercy on all of us.
And grant us with one mouth and one heart to glorify and sing of Your Most Honorable and Magnificent Name, the Father and the Son and the Holy Spirit, now and ever and forever and ever.
Choir: Amen.
Priest:
And may the mercies of the Great God and our Savior Jesus Christ be with you all.
Choir: And with your spirit.
Deacon: All the saints have remembered, more and more in peace, let us pray to the Lord.
Choir: Lord have mercy.
Deacon: For the brought and consecrated Honest Gifts, let us pray to the Lord.
Choir: Lord have mercy.
Deacon: As if our God, who loves mankind, having accepted them into His holy, and heavenly, and mental Altar, into a spiritual fragrance, will bestow upon us Divine grace and the gift of the Holy Spirit, let us pray.
Choir: Lord have mercy.
(Other petitions are not read in modern Greek practice).
Deacon: 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.
Choir: You, Lord.
Priest:
We offer you our whole life and hope, Lord Humanity, and we ask You, and we pray, and we implore: vouchsafe us to partake of Your Heavenly and Terrible Mysteries, sowing sacred and spiritual Meals, with a clear conscience, for the forgiveness of sins, for the forgiveness of sins, for fellowship the Holy Spirit, for the inheritance of the Kingdom of Heaven, for boldness towards You, not for judgment or condemnation.
And vouchsafe us, Lord, with boldness, uncondemned dare to call on You, Heavenly God, like the Father, and say:
Choir and all those praying: Our Father:
Priest:
For Yours is the Kingdom, and the power, and the glory, of the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir: Amen.
Priest: Peace to all.
Choir: And your spirit.
Deacon: Bow your heads to the Lord.
Choir: You, Lord.
Priest:
We thank Thee, the Invisible King, who by Thy incalculable power created everything and by the abundance of Thy mercy from non-existence into existence brought everything. Himself, Master, from heaven, look at those who bowed their heads to You; they bowed not down to flesh and blood, but to You, the awesome God.
You, O Lord, equalize what is before us all for the good, to each according to his need: floating floating, traveling travel, heal those who are ill, Physician of our souls and bodies.
Grace, and generosity, and the love of mankind of Your Only Begotten Son, blessed be Thou with Him, with Your Most Holy and Good and Life-Giving Spirit, now and ever and forever and ever.
Choir: Amen (drawn out).
Priest:
Lord Jesus Christ, our God, who sits with the Father in heaven and dwells here invisibly to us. Get away from your holy habitation and from the Throne of glory of your kingdom and come and sanctify us. And be pleased by Your mighty hand to give us Your Most Pure Body and Precious Blood, and through us - to all people.
(The royal doors and curtain close.)
The priest bows three times before the throne, quietly praying:
God, cleanse me, a sinner.
Deacon: Let's go.
Priest: Holy to the holy.
Choir: One Holy... and sing communicant.
Deacon (at the altar):
Shatter, master, the Holy Bread.
The priest breaks the Holy Bread along the cut into four parts and quietly says:
The Lamb of God is crushed and divided, crushed and indivisible, always eaten and never exhausted, but sanctifies those who partake.
Laying out the parts of the Holy Bread crosswise on the edges of the paten:Jesus Christ - Nika (or Winner).
The deacon, pointing to the Chalice with his orarion:
Fulfill, lord, Holy Chalice.
The priest takes the Particle "IS" and, having made the sign of the cross over the Chalice, lowers it into the Chalice, with the words:
Fulfillment of the Holy Spirit.
Deacon: Amen. Brings a ladle of warm water to the priest, saying: Bless, Lord, warmth.
Priest, blessing:
Blessed is the warmth of Thy saints, always, now and ever, and forever and ever. Amen.
The deacon pours warmth into the chalice, saying:
The warmth of faith, filled with the Holy Spirit. Amen.
After that, the priest takes a part of the Holy Bread with the seal "XC" and divides it into particles according to the number of clergy who take communion.
Then they all pray:
Weaken, leave, forgive, God, our sins, free and involuntary, even in word and in deed, even in knowledge and not in knowledge, even in days and nights, even in mind and in thought; even in this service - forgive us all, as Good and Humanitarian.
After the prayer, the clergy make the first prostration in front of the throne, bow to each other, who are in the altar and in the direction of the faithful who are in the temple, with the words:
Forgive me, fathers and brethren (and sisters).
and again they bow to the earth, saying:
Behold, I come to the Immortal King and my God.
Priest: Deacon, come on.
The deacon, preparing to receive St. Bread:
Teach me, Vladyka, the Honest and Holy Body of the Lord and God and our Savior Jesus Christ.
Priest: (Name), to the priestly deacon, the Honest and Holy and Most Pure Body of the Lord and God and our Savior Jesus Christ is given, for the remission of his sins and for Eternal Life.
The priest, taking a particle of the Holy Bread, says:
The Honest and Most Holy Body of the Lord and God and our Savior Jesus Christ is taught to me, a priest (name) for the remission of my sins and for Eternal Life.
Priests before communion pray:
I believe, Lord, and I confess that You are truly the Christ, the Son of the Living God, who came into the world to save sinners, from them I am the first. I also believe that This is Your Most Pure Body, and This is Your Most Honorable Blood. I pray to Thee: have mercy on me, and forgive me my sins, free and involuntary, even in word, even in deed, even in knowledge and ignorance; and vouchsafe me to partake without condemnation of Your Most Pure Mysteries, for the remission of sins and for Eternal Life.
Thy Secret Supper this day, Son of God, take part in me; I will not tell your enemies the secret this very and I will not give you kisses like Judas, but like a thief I confess you: remember me, Lord, in your kingdom.
May the communion of Your Holy Mysteries, O Lord, not be for judgment or condemnation, but for the healing of soul and body. Amen.
Priest and deacon partake of the Holy Body. Then the priest says:
Behold, I come again to the Immortal King and my God.
Communion from the Chalice, the priest prays:
I partake of the honest and holy Blood of the Lord and God and our Savior Jesus Christ, I, a servant of God, a priest (name), for the remission of my sins and for Eternal Life. Amen.
(Kisses the edge of the Chalice). This has touched my lips, and he will take away my iniquities, and he will blot out my sins.
The deacon also takes communion. Then the clergy read a prayer of thanksgiving (see below).
After that, the priest separates the parts of the Holy Bread with the seal "Ni" and "Ka" for the communion of the laity and lowers these particles into the Chalice, quietly reading:
Having seen the Resurrection of Christ, let us worship the Lord Jesus, the Only Sinless One. We worship Thy Cross, O Christ, and we sing and glorify Thy Holy Resurrection; Thou art our God, except for Thee we know no other god, we invoke Thy Name. Come, all faithful, let us worship the Holy Resurrection of Christ, for the joy of the whole world has come by the Cross. Always blessing the Lord, let us sing His Resurrection, having endured the crucifixion, He destroyed death by death.
Shine, shine, New Jerusalem! Glory to the Lord is upon you. Rejoice now and rejoice, Sione! You are Pure, be glorified, Mother of God, by the resurrection of Your Born.
O Pascha Velia and Most Holy, Christ! O Wisdom, and the Word of God, and Strength! Grant us more truly to partake of Thee in the never-ending day of Thy Kingdom.
Having opened the royal doors, the deacon takes out the Holy Chalice and proclaims:
With the fear of God, faith and love, proceed!
Choir: Blessed is He who comes in the Name of the Lord...
Priest reads a prayer
"I believe, Lord, and I confess..." and, giving communion to the laity, he says:
The servant of God (name) partakes of the Honest and Holy Body and Blood of the Lord and God and our Savior Jesus Christ, for the remission of his sins and for Eternal Life.
The choir sings during communion:
"Body of Christ..."
After communion, the priest pronounces the Alleluia, and on the throne pours particles taken from the prosphora from the diskos into the Chalice, saying:
Wash away, O Lord, the sins of those who are commemorated here by Thy Honorable Blood, by the prayers of Thy saints.
Then the priest blesses the people, saying:
Save, O God, your people and bless your inheritance.
Choir: Videhom True Light…
The priest censes the Gifts, gives the deacon the Diskos and, quietly, making the sign of the cross over the antimension with the Chalice, says:
Blessed be our God...
Overshadowing the people in the Royal Doors with a Chalice, exclaiming:
always, now and ever, and forever and ever.
Then the priest takes the Chalice (and paten) to the altar, quietly saying:
Ascend to Heaven, O God, and throughout the earth Your glory.
Choir: Amen. May our lips be filled...
Deacon: Let's be reverent! Having accepted the Divine, Holy, Most Pure, Immortal, Heavenly and Life-Giving, Terrible Mysteries of Christ, we worthily thank the Lord.
Choir: Lord have mercy.
Deacon: Intercede, save, have mercy and save us, O God, by Your grace.
Deacon: Whole perfect, holy, peaceful and sinless day, asking ourselves, and each other, and our whole life, let us commit to Christ God.
Choir: You, Lord.
Priest, addressing the communicants:
We thank Thee, Lord, Lover of mankind, Benefactor of our souls, as even today Thou hast vouchsafed us Thy Heavenly and Immortal Sacraments. Correct our path, confirm us all in Your fear, observe our lives, strengthen our feet, prayers and prayers of the glorious Mother of God and Ever-Virgin Mary (holy day) and all your saints.
Returning to the altar and blessing the folded antimension with the Gospel:
As Thou art our Sanctification, and to Thee we send glory, to the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir: Amen.
Priest: We'll leave in peace.
Choir: About the name of the Lord.
Deacon: Let's pray to the Lord.
Choir: Lord have mercy.
Priest (standing behind the pulpit, facing the altar):
Blessing those who bless Thee, O Lord, and sanctifying those who trust in Thee, save Thy people and bless Thy inheritance, preserve the fullness of Thy Church, sanctify those who love the splendor of Thy House; Glorify those with Your Divine power, and do not leave us who trust in You.Grant peace to Thy world, to Thy Churches, to priests, to the army, and to all Thy people.
As every gift is good, and every gift is perfect from above, descend from Thee, the Father of Lights; and we send glory to you, and thanksgiving, and worship, to the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir: Amen. Be the name of the Lord (thrice). Psalm 33rd.
Prayer of the priest before the consumption of the Holy Gifts:
Fulfillment of the law and the prophets, He Himself, Christ our God, who fulfilled all the Father's providence, fill our hearts with joy and gladness, always, now and forever and forever and ever.
The priest, having consumed the gifts, blesses the people:
The blessing of the Lord is upon you, by His grace and philanthropy, always, now and forever and forever and ever.
(Or the Greek version:
May the blessing of the Lord and mercy come upon you, by His divine grace and philanthropy, always, now and forever and forever and ever.)
Choir: Amen.
Priest: Glory to Thee, Christ God, Our hope, glory to Thee.
Choir: Glory, and now. Lord have mercy (thrice). bless.
The priest takes the cross from the throne and pronounces dismissal on the pulpit:
(Rising from the dead,) Christ, our true God, through the prayers of His Most Pure Mother, the holy glorious and all-praise Apostles, even in the holy father of our John, Archbishop of Constantinople, Chrysostom, and the holy (temple and holy day)
, the holy and righteous Fathers of God Joachim and Anna and all the saints, have mercy and save us, like a Good and Humanitarian.
[And, according to the Greek rite, turning to the icon of Christ, he says:
Through the prayers of our holy fathers, Lord Jesus Christ our God, have mercy on us. ]
The choir sings Amen. God bless and sanctify us, save us for many years! ) and perennial.
After the dismissal, the priest, having overshadowed the people with the altar cross and kissed the cross, gives it to the worshipers for kissing, and the reader reads prayers of thanks.
Then the priest again overshadows the people with the cross and returns to the altar. The royal doors and the veil are closed.
© 2009, hegumen Siluan (Tumanov)
(from the Greek word "bringing": in ancient times, Christians brought bread and wine with them to the temple to perform the Sacrament) - preparation for the Sacrament.
Proskomidia is performed in the altar on a special table - the altar. Five prosphora are taken - five loaves (according to the number of the gospel; Mk. 6, 38-44), baked from sour, risen dough. In the Holy Gospel and Epistles, bread is called in Greek "artos", which means "raised, sour", and unleavened bread - "azimon". The apostles used leavened bread at the Eucharist (Acts 2:42, 46; 20:11; 1 Cor. 11:23-28; 10:16, 17). Wine is taken - always grape, red - and combined with water. Prosphora - two-part, as a sign that in Jesus Christ there are two natures, two natures - Divine and human; on top of the Agnite prosphora, a cross is depicted with the letters "IS XC" "NI KA", that is, "Jesus Christ conquers" (He is the conqueror of sin, death and the devil).
“Three things are contained in bread, in accordance with the tripartite nature of the soul and in honor of the Trinity: flour with leaven, which serves as an image of the soul; water, signifying Baptism, and salt, signifying the mind and teaching of the Word ..."Simeon Archbishop of Thessalonica.
Holy vestments by the grace of God. D and s k o s - a round consecrated dish - means Heaven, the Lamb, the Lord of Heaven, is placed on it.
Kop and e - a sharp knife with which the Lamb is cut and particles are taken out of the prosphora. With the spear of a Roman soldier, the Savior was pierced on the Cross (John 19:34).
Lzh and c a (from Greek, - ticks) - a spoon for the communion of the laity. It marks the tongs with which Seraphim took a hot coal and touched the lips of the prophet Isaiah, which meant his purification (Is. 6, 6); and also - a cane with a sponge, which, having been soaked with vinegar, the soldiers brought to the lips of the Savior, hanging on the Cross (Matt. 27, 48).
The star means the star of Bethlehem, which was at the birth of Christ, as well as the shroud. The altar itself on the proskomedia depicts a cave (nativity scene) where Christ was born, and a manger (Luke 2:7).
The priest takes one of the five prosphora and says three times: In remembrance of the Lord, and God, and our Savior Jesus Christ. Then, with a copy, he cuts out a quadrangular part from the prosphora (this part of the prosphora is being prepared for transformation into the Body of Christ).
Yako (as) a sheep for slaughter was led (was led to the slaughter); and as the Lamb is immaculate right (against) the shearer of it is silent, so does not open His mouth; In humility His judgment will be taken (judgment upon Him); Who will confess (explain) his kind; As if his belly (life) will take off from the earth , - the priest pronounces the prophetic words of Isaiah (53, 7-9).
The birth of Christ is mysteriously connected at the proskomedia with His crucifixion on Golgotha, and the priest, making a cruciform cut into the Lamb, says: eaten (sacrifice) Lamb of God, take up (who took) the sin of the world, for the worldly belly (for the life of the world) and salvation . Then an episode from the gospel story is recalled, how the body of the Savior, hanging on the Cross, was pierced by a soldier's spear. At this time, wine, combined with water, is poured into the Chalice (John 19:34).
From the second prosphora a particle is taken out in honor and memory of the Mother of God and relies on the diskos, on the right side of the Sacred Bread: the Queen appears at the “right hand” of Her Son and King Christ. From the third prosphora particles are removed in honor of the nine faces of the saints: in honor and memory of the Forerunner and all the holy prophets and righteous people who foreshadowed the incarnation of the Lord; then in honor of the apostles - the servants of Christ, and with them all those who were zealous for piety - the holy hierarchs, martyrs, reverends and all the saints, in memory of the saints celebrated on this day and the creator of the rite of the celebrated liturgy - St. John Chrysostom or St. Basil the Great.
From the fourth prosphora particles are taken out for living members of the Church: for His Holiness the Patriarch, the bishop, then for the entire priestly and monastic rank, for those who work in churches (2 Tim. 2, 6), for our country and for all the Christ-loving people.
"Orthodox! You, - says the holy righteous John of Kronstadt, - letting you take out particles for health and salvation and for repose, - communicate at the proskomedia and during the liturgy with the Lord, the Mother of God, the Forerunner, the prophets, apostles, martyrs, reverends and all the saints"
Priest brings a particle only for Orthodox Christians.
Finally, from the fifth prosphora- particles for those who have died in Christ: for the entire priestly and monastic rank, for the creators of this temple, and further - for all Orthodox who have died in the hope of resurrection and Eternal Life. The priest also brings particles for those whom we want to commemorate and submitted to the liturgy of remembrance and notes with their names.
Completing the proskomidia, the priest asks God's blessing for the sacred action being performed. Blessing the censer in the form of a cross, he prays: We bring the censer to Thee, Christ our God, into the stench (like incense) of the fragrance of the spiritual, hedgehog (which having accepted) in Your Most Heavenly Altar, grant us the grace of Your Most Holy Spirit. And at the end of the proskomidia, the priest confesses Christ with Heavenly Bread, given as Food to the whole world, and intercedes before God for all those who come to the Divine Liturgy and for whom they pray in this offering: ... Bless this Offer (this) yourself, and accept it (it) on Your Most Heavenly Altar. Remember, like the Good and the Lover of mankind, who brought and brought for their own sake, and save us uncondemned in the sacrament of Your Divine Mysteries
The curtain of the royal doors opens, and with the words of confession of the mystery of the Resurrection of the Son of God - In the coffin carnal , - the deacon censes the western side of the holy throne, with the words: In hell with a soul like God - southern, with the words: In Paradise with a robber - eastern, and with the words: And thou wast on the Throne, O Christ, with the Father and the Spirit - censes the north side of the throne; All Performing Undescribed - an altar.
Burning begins from the throne and returns to it, after the burning of the altar and the entire temple, as a sign that the beginning and end of all blessings is God, who is on the Throne.
Incense is accompanied by a quiet reading of Psalm 50 and the troparion of the temple. The deacon "censes everything in order, not just burning incense,- explains blessed Simeon, Archbishop of Thessalonica, - but by sealing and sanctifying it, and through prayer offering and offering it to Christ with a prayer that the censer of grief be accepted and that the grace of the All-Holy Spirit descend upon us. In this liturgical act, the prayers of those present are lifted up, appearing before God as the fragrance of Christ (2 Cor. 2:15).
The priest, having made three bows with a prayer: God, cleanse me, a sinner , - raising his hands, he prays, invoking the Holy Spirit: Heavenly King, Comforter, Soul of Truth, Who is everywhere (Ubiquitous)and all (all)fulfill (filling)Treasure of the good and life to the Giver, come and dwell in us (in us)and cleanse us from all filthiness (impurities), and save, Blessed, our souls . He pronounces the angelic praise: Glory to God in the highest, and on earth peace, goodwill towards men(Luke 2:14), expressing his good will to accept the peace of God, bestowed through the Incarnation and the suffering of the Savior on the Cross. Prays for the sending of a grace-filled prayer: Lord, open my mouth, and my mouth will proclaim your praise(Ps. 50, 17).
Then the priest utters the initial exclamation: Blessed is the kingdom...
Already the first words of the Divine Liturgy tell us that the place where we enter to offer verbal service is the blessed Kingdom of the Holy Trinity. This is also evidenced by the trinity of many parts of the liturgy: exclamations, litanies, initial antiphons, the Trisagion, Alleluia, the singing of Prokimen, etc. - testify to our presence in the Kingdom of the Holy Trinity
Let's pray to the Lord in peace- with these words begins the great, or peaceful, litany. Prayers are called to pray in peace, silence and tranquility of spirit, with a clear conscience, in unanimity and mutual love. We ask for such peace from the Lord, which the Apostle Paul calls "exceeding all understanding" (Philippians 4:7), we ask for help in our daily needs, we ask for spiritual perfection in order to follow the Lord Christ, who said: "Be perfect as perfect your Heavenly Father" (Matthew 5:48).
The priest in secret prayer asks the Lord to grant mercy to those who pray in the temple: ... Yourself, Lord, according to Your mercy, look graciously at us and at this temple, and give us, and those who pray with us, Your rich mercies and Your bounties, - and ends the prayer with a doxology to the Most Holy Trinity, proclaiming: For all glory, honor and worship befits You, Father and Son and Holy Spirit...
Secret prayers read by a priest have a deep dogmatic content; in the ancient Christian Church they were read aloud, they were heard by all the people praying in the temple.
After the exclamation, the singing of liturgical antiphons begins, divided by small litanies into three parts - in honor of the Most Holy Trinity.
During the small litany, after the singing of the first antiphon, the priest reads a secret prayer for the preservation of the Holy Church and her children, for the consecration of those who love the splendor of the house of God - the temple. During the second small litany he reads: Even this common and consonant granting us prayers .. , remembering the promise of the Savior to dwell where even only two or three Christians gather together for prayer (Matt. 18, 19, 20). Only in the Name of Christ, gathering in love and unanimity in the temple, can Christians worthily glorify God, sacrificing the Holy Gifts to Him
On holidays, pictorial antiphons are sung - verses from the 102nd and 145th psalms and the Gospel Blessed (Matt. 5, 3-12), with troparia of the canons. The Church fulfills the covenant of the Apostle Paul (Col. 3:16): it glorifies and thanks the Lord for providential care for the world and man. With these psalms, the worshipers are preparing to hear the sublime church teaching about the Incarnation of God the Word, which is set forth in the troparion " Only Begotten Son and Word of God“This church hymn expresses the fullness of God’s care for the salvation of the human race through the coming into the world of the Son of God, foretold by the Old Testament prophets, about His Incarnation from the Most Holy Theotokos, and the mystery of God’s Dispensation of the salvation of man is revealed: the preaching of Divine teaching, voluntary suffering and the death of the Savior on the Cross, by which He conquered sin and death . "Do you hear? - asks, citing this hymn, the holy righteous John of Kronstadt .- God incarnated for you, became a man... Do you appreciate it, do you feel it? - Does it elevate you? .. Does it lift you off the ground? The hymn "Only Begotten Son and Word of God" is considered the troparion of the Constantinople church of Hagia Sophia, the Wisdom of God, built by the Byzantine emperor Saint Justinian (†565). He is also the author of this troparion.
The third antiphon - Blessed - begins with the words of the prudent robber: Remember us in Your Kingdom, O Lord, when (when) You come into Your Kingdom . Let us remember that the Lord answered him: "Truly I say to you, today you will be with Me in Paradise" (Lk. 23:42, 43). And we, singing this prudent confession, hope to be with the Lord. The nine main Gospel commandments taught by the Savior in His Sermon on the Mount (Matt. 5:2-12) lead to this blessedness, the fulfillment of which leads a person to the perfection of spiritual life in Christ. A true disciple of the Lord, who asks Him for mercy for himself, must be humble in spirit, meek, righteous, merciful, patient in trials, faithful to the Lord to the point of self-sacrifice.
During the singing of the third antiphon, a small entrance is made.
The symbolism of the small entrance, when the priest bearer with a candle, the deacon with the Gospel and the priest come out of the northern gate of the altar, is revealed in the secret prayer that the priest says at this time: Master Lord, our God, who established in Heaven the ranks and armies of Angels and Archangels ... make our entrance the entrance of holy angels who would serve with us and glorify Your goodness. Saint John Chrysostom, creator of the liturgy, writes: Now the angels are rejoicing, now the archangels are rejoicing, now the cherubim and seraphim are celebrating a real holiday with us... Although we have received this grace from the Lord, they have common pleasure with us"The Holy Eucharist is the work of the entire Church, militant on earth and triumphant in Heaven. We, sinful people, in order to offer the "Sacrifice of Praise" need heavenly representatives - angels and saints.
Blessed is the entrance of Thy saints. .- pronounces the priest, overshadowing the entrance to the royal gates with the sign of the cross. The carrying out of the Gospel is Christ's coming out to preach, the candle is John the Baptist preceding Him (John 1:27). The deacon says: Wisdom, I'm sorry (from Greek - wisdom, stand up straight!). This is a call to believers in simplicity of heart, standing reverently, to listen to the wisdom of God, revealed to the world by the preaching of the Savior. Come, let us bow down and fall down to Christ , - people sing.
After entering, the singing of troparia and kontakia follows, reflecting the sacred events of the holiday. "This group is trying to embrace all the memories associated with the day of the celebration of the liturgy in song, in demonstrating that the Bloodless Sacrifice is offered for everyone and for everything"
The priest at the throne in secret prayer asks the Heavenly Father, sung by the Cherubim and Seraphim, that He graciously accept the Trisagion, forgive our sins, voluntary and involuntary, to sanctify us and give us the strength to serve Him until the end of our lives, and proclaims: For Holy ecu our God, and we send glory to You, Father and Son and Holy Spirit, now and forever ... And the deacon orarion, like an angel's wing, points from the icon of the Savior to the upcoming believers, saying: And forever and ever . The Holy Church prays for all those who are piously living, for the granting of salvation to them - all, not only at the moment in the temple, but also for future generations of people.
The choir sings the Trisagion : Holy God, Holy Mighty, Holy Immortal, have mercy on us . At the beginning of the 5th century in Constantinople, during a terrible earthquake, a divine service and procession were held. In a vision, angels appeared to a youth singing this song. The Christians, having heard about this, added to the angelic singing the words: "Have mercy on us!", and the earthquake stopped.
The holy prophet Isaiah saw the Throne of God, surrounded by armies of holy angels, singing: "Holy, Holy, Holy is the Lord of Hosts" and exclaimed: "My lips are unclean, and I live among people with unclean lips!"(Isaiah 6:1-5). Then an angel touched his lips with a burning coal and removed his iniquity and cleansed his sins (Is. 6, 6, 7). Singing the Trisagion Hymn together with the Incorporeal Forces, we bring repentance to the Lord for sins and ask for God's help and mercy.
The priest ascends to the high place - the elevation behind the throne. The high place marks the Heavenly Throne of God and "means Jesus' exceeding heavenly sojourn," says Blessed Simeon, Archbishop of Thessalonica. Rising to a high place, like Christ to Heaven, to the bosom of the Father, the priest reads a prayer: Blessed are you on the Throne of glory of Your Kingdom, sit on the Cherubim...
The reader at the high place takes the priest's blessing for reading the Apostle and goes among the people, as if to the peoples of the whole world, to sow the Word of Christ in the hearts of people.
Peace to all ! - proclaims the priest. Thus the Lord, after His glorious Resurrection, greeted His disciples (Luke 24:36). With this divine greeting, He sent them to preach the gospel to the world. In the word "peace" the Lord imparted to His disciples, and through them to all the pastors of Christ's Church, the power of the spiritual world (John 14:27). Before the coming of the Lord, the peace between man and God was broken by sin. Sin, having taken possession of a person, violated the relationship between people. The Savior, upon His Resurrection, grants through the Holy Church to mankind Divine peace, reuniting people with God, with each other and with all creation (John 16:33).
To the greeting of the priest Peace to all! - the reader on behalf of all those who pray says: And spirit to your- a response wish to the clergyman who teaches the blessed peace, the same peace from the Lord.
During the reading of the Apostle, incense is performed. It was established as a sign of reverence for the upcoming reading of the Gospel and indicates that through the preaching of the gospel grace of the Holy Spirit, having spilled over to all ends of the world, fragrant the hearts of people and turned them to Eternal Life (2 Cor. 2.14). The priest during the reading of the Apostle sits on the south side of the mountainous place, as equal to the apostles by the grace of teaching.
At the end of the reading of the Apostle, the singers sing "Alleluia", and the reader recites verses from the psalms - alleluia- laudatory hymns announcing the manifestation of the saving grace of God to all people. This singing is preparatory to the reading of the Gospel and emphasizes its solemnity.
During the singing of the alleluia, the priest reads a secret prayer in which he asks God to grant him and those who pray the understanding of the gospel reading and the fear of the blessed commandments in order to trample on carnal lusts and acquire spiritual life.
In front of the lectern, on which the deacon places the Gospel, a lit candle is placed on the pulpit as a sign of reverence for the word of God and as a commemoration of the light of divine understanding given by the Gospel, enlightening those who listen with the knowledge of saving mysteries.
The gospel is followed by a litany, sometimes a litany for the dead, and catechumens. The Holy Church, having accustomed those who pray to Divine wisdom through reading the word of God, induces them to a special prayer request, which in liturgical language is called diligent prayer.
The litany begins with the petition: Rcem all... The Church calls on both the clergy and those who pray with all the strength and abilities of the soul to turn with reciprocal love, the deepest gratitude and devotion to God and in Him alone to seek help and intercession.
At this time, the priest secretly reads a prayer of diligent prayer, in which he asks the Lord God to graciously accept the intensified heartfelt prayer of His servants for the forgiveness of sins and send down His generous blessings to all His people.
In the litany for the dead, we pray for our deceased relatives, neighbors, and all those who have died in the faith.
“It was not in vain that the apostles instituted,” says St. John Chrysostom, “to commemorate the dead during the performance of the terrible Mysteries. They knew that this would be of great benefit and benefit to them, when all the people and the sacred face stand with a show of hands and when a terrible Sacrifice is presented, then how not to beg God, asking for them.
During the next litany, the priest prays for the catechumens, "having bowed their necks (necks)," that is, in humility and meekness awaiting the gifts of God's grace, rejecting the cruelty - heartlessness and pride of the pagan world. " God opposes the proud, but gives grace to the humble."- says the apostle (1 Pet. 5, 5). And the prophet proclaims the words of the Lord "Whom will I look to: the humble and contrite in spirit, and the one who trembles at my word"(Isaiah 66:2).
...Take a look at your servants who have been announced ... and I will make (them) worthy during a prosperous bath of resurrection, the priest prays. The bath of rebirth is rebirth, new life with Christ through Baptism (Titus 3:5~7). But the holy fathers also called repentance a "bath of resurrection" - a tearful bath that washes over an unclean conscience.
Announced, come out (Come out) - proclaims the deacon. Humility, meekness and publican's prayer can give boldness to be with the faithful at the Last Supper of the Lord - the Eucharist. The unrepentant of sins will not penetrate into the essence of this Mystery, his heart will be excommunicated from the assembly of faithful Christians.
The third part of the Liturgy is called the Liturgy of the Faithful, because in ancient times only the faithful, that is, those who had converted to Christ and were baptized, could be present during its celebration.
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 gracious, by the power of the Holy Spirit, the Transfiguration or Transubstantiation of bread and wine into the true Body and Blood of the Savior, and secondly, the communion of believers of the Body and Blood of the Lord, leading into union with the Savior, according to His words: 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.
The deacon pronounces abridged great litany. The priest secretly reads a prayer, with a request to the Lord to cleanse those praying from spiritual impurity, so that, having received the success of a good life and spiritual understanding, they stand before the Throne with dignity, without guilt and condemnation, and in order to partake of the Holy Mysteries without condemnation in order to receive the Kingdom of Heaven. At the end of his prayer, the priest speaks loudly.
As if we always keep under Your power, we send glory to You, the Father and the Son and the Holy Spirit, now and forever and forever and ever,
So that, always preserved by Your, Lord, guidance (power), we send glory to You to the Father and the Son and the Holy Spirit at all times, now and forever, and forever and ever.
With this exclamation, the priest expresses that only under the guidance, under the control of the Sovereign Lord, can we save our spiritual being from evil and sin.
“None of those bound by carnal lusts and pleasures is worthy to approach or approach, or serve You, the King of Glory, for service to You is great and terrible, even to the Heavenly Forces themselves”, the priest prays. And we, like the Angelic Powers, showing the triumphant faces of the Cherubim, sing the song of the Life-Giving Trinity, putting aside vain worries, strengthening the heart and mind in contemplation of the Divine mystery now revealed to us. The Son of God, the King of the ages, the Lord and Master of the entire universe, "carried" in Heaven by Angelic officials, came to earth to fulfill the mystery of the salvation of mankind. The Son of God - the Holy Lamb, "who took away the sins of the whole world" (John 1, 29) by offering Himself as a Sacrifice to God the Father and thereby restoring the connection between God and man, lost by the forefathers, offers His Most Pure Body and Blood into the Divine Food to Christians, sanctifying them and giving them Eternal Life and the sonship lost by mankind to the Holy Father God.
After reading then three times with outstretched hands crosswise (as a sign of intensified prayer), the prayer “Like Cherubim”, the priest, together with the deacon, goes to the altar. Here, having shaken the Holy Gifts, the priest puts on the left shoulder of the deacon the “air” that covered the diskos and the chalice, and on the head - the diskos; he himself takes the Holy Chalice, and both go out together through the northern doors, bringing a candlestick.
Making the great entrance, the clergy carry the Holy Gifts - a cup of wine and a diskos with the Lamb and particles taken out in memory of the saints and all the living and deceased members of the Church who were commemorated.
In contrast to the small entrance with the Gospel, the entrance with the Holy Gifts is called great according to the grandeur of the event remembered here and the importance of the purpose for which it is performed: the Holy Gifts are transferred to the throne to perform the holy sacrament of Communion and offer them as a Sacrifice to God and depict the Lord Jesus Christ Himself marching on free suffering and death for the sins of people; therefore, during the conciliar service, a cross, a spear and a spoon are also brought out, reminiscent of the instruments of suffering and death of the Savior.
The pulpit marks at this time Golgotha, the temple - the whole world, for which the Savior offered Himself as a Sacrifice. At this great time, the priest commemorates His Holiness the Patriarch - "the Great Lord and Father", as well as all Orthodox Christians. The prayerful commemoration of the members of the Holy Church, which takes place at the great entrance, means that the Holy Gifts will be offered as a Sacrifice to God for the salvation of all those who are commemorated.
The chalice and paten are brought into the altar and placed on the unfolded antimension, symbolizing the removal of the body of the Savior from the Cross and His position in the Tomb (John 19:38-42). The troparion of Great Friday is read: Good-looking Joseph, from the tree we will take down Your most pure body, wrapping it in a clean shroud and fragrant, lay it in a new tomb, closing it. The royal doors are closed. The veil is drawn, as the entrance to the Holy Sepulcher was closed.
A large cover, like a clean shroud, covers the bowl and diskos. Small coverings mean the sir (clothes), which covered the head of the Savior during burial (John 20, 7), and funeral sheets.
The Great Entrance is also a prophecy about the Second Coming: Please, O Lord, with Thy good pleasure Zion, and let the walls of Jerusalem be built - the priest prays for the Mountainous Jerusalem (Rev. 21, 2) and for the cleansing of us by the “Sacrifice of righteousness”, which will now take place.
During the Great Entrance, Christians stand with bowed heads, expressing respect for the Gifts they endure and asking that the Lord remember them in His Kingdom.
In the petitionary litany, the Church prays for the Holy Gifts transferred to the throne: Execute(replenish, multiply) our prayer to the Lord... about the giving of blessings of salvation, for the Lord Jesus Christ said that the Heavenly Father would also give blessings to those who ask Him (Matt. 7:11). Peace to all, says the priest. Christ left us His peace and the commandment to love one another as He loved us (John 14:27; 15:12),
Let's love one another, but confess with one mind...- calls the deacon, and we sing; Father and Son and Holy Spirit, Trinity Consubstantial and Indivisible. The clergy in the altar kiss each other on the shoulders with Christ's love, greeting: Christ in the midst (among) of us - and is, and will be. In ancient times, everyone in the temple kissed each other, men - men, women - women. This sacred action is called "kissing the world." According to the holy fathers, it means the union of souls and the removal of all remembrance of malice. “By this everyone will know that you are My disciples, if you have love for one another” (John 13:35), says the Lord. The Eucharistic offering can only be made with mutual love, unanimity, one faith and one dogma.
Shout: Doors! Doors! - He says that just as in the early days of Christianity the gatekeepers vigilantly guarded the doors of the temple from infidel intrusion, so now we, shielding our hearts from evil thoughts, in one mind confess the dogmas of our faith.
The symbol of faith, sung in the Orthodox Church at the Divine Liturgy by all those who pray, has been part of the liturgy since ancient times. It was compiled by the will of the Holy Spirit by the holy fathers of the First (325) and Second (381) Ecumenical Councils, when various heretical teachings tried to overthrow the true faith in the Trinity, Consubstantial and Inseparable. The Holy Church resolutely came out in defense of the purity of the Orthodox dogma, outlining its basic saving truths in the Creed, which serves as an invariable guide for all Orthodox Christians in their spiritual life.
By singing the Creed, those praying in the temple testify before God and the Holy Church that they are faithful, who are allowed to be present at the celebration of the great Sacrament.
During the singing of the Symbol, the priest in the altar raises and lowers a large cover (called air) over the Holy Gifts - as a sign of the inspiration of the Holy Spirit (1 Kings 19, 11-13). The deacon goes on to say: Let's become good, let's stand with fear, let's pay attention, bring holy exaltation in the world. The words “let us become good” are a call to inner, spiritual concentration, to attention and reverence in view of the upcoming performance of the Sacrament, in order to offer God a Sacrifice (Holy Gifts) in the peace of mind, remembering that this Sacrifice is offered to God not only for us, but also from us . We are present at the same time as partners in the Divine service. Nicholas Cabasilas (XIV century), in his explanation of the Divine Liturgy, relates these words to the Creed, for they call for standing firm in the confession of faith.
To the exclamation of the deacon, the choir answers: Grace of the world, sacrifice of praise. These words mean that "the Eucharistic Sacrifice on the part of God is the greatest mercy towards us and the fruit of reconciliation with God through Christ the Savior, while on our part it is the glorification of the majesty of God, revealed in the dispensation of our salvation" (Heb. 13:15; Ps. 49, 14)"
The priest, according to ancient custom, addresses the people with the words of the Apostle Paul: The grace of our Lord Jesus Christ and the love (love) of God and the Father and the communion (here - fellowship) of the Holy Spirit be with you all (2 Cor. 13, 13). With this blessing, the clergyman wishes those who pray to receive from the Throne of the Most Holy Trinity the highest spiritual gifts.
The choir, on behalf of the worshipers, answers: And with your spirit. This mutual prayer of the pastor and flock before the offering of the Holy Sacrifice further strengthens the fraternal unity of the members of the Church. From the depths of our hearts, we must offer prayer to the Throne of God, and the priest exclaims: Woe(higher, up) we have hearts, that is, according to the word of the Apostle, let us think about things above, and not about things on the earth (Col. 3:2).
The human heart is that spiritual organ by which we perceive the spiritual, Heavenly world, we enter into Communion with God. "Blessed are the pure in heart, for they will see God," says the Lord (Matthew 5:8). Imams(we have a mind and a heart) to the Lord, we answer. St. Cyril of Jerusalem teaches: “Truly, in that terrible hour, it is necessary for the mountain to have a heart, to God, and not to the bottom, to the earth, to earthly things. heart in Heaven, to God who loves mankind"
The priest, following the example of Christ the Savior, who gave thanks to God the Father at the Last Supper (Luke 22:17-19), proclaims: We thank the Lord. And the choir sings: It is worthy and righteous to worship the Father and the Son and the Holy Spirit, the Trinity Consubstantial and Indivisible. It is a custom in our Church to ring the bell at this time. This is the so-called ringing to "Worthy".
Together with the words Thank the Lord, the priest begins to read the first secret prayer of the Eucharistic canon - the main part of the liturgy: It is worthy and righteous to sing to you, to thank you, to bow down to you in every place of your dominion ... In this great prayer, on behalf of his flock, he addresses the Holy Trinity with gratitude for the creation of the world, for the paternal care of man, for all the blessings of God to man and for this service, and also glorifies the redemptive feat of the Lord.
Only in an inseparable context does the relationship that exists between the Eucharistic prayers, the exclamations of the priest and the chants of the choir become clear. So, at the end of the first Eucharistic Prayer, the priest reads about the Angelic world, prayerfully coming to the Creator and praising: ... And yet thousands of Archangels and darkness of Angels, Cherubim and Seraphim, six-winged, many-eyed, towering, birds are coming to You.
The following after this prayer, the chant of the Victory hymn singing ... is a continuation of the Eucharistic prayer, and the singing of the hymn in chorus Holy, Holy, Holy Lord of hosts ... is the opening of this proclamation. Therefore, the exclamation and words of singing cannot be considered separately from the previous prayer. This relationship can be traced throughout the entire Eucharistic canon.
Four mysterious creatures - an eagle, a calf, a lion and a man glorifying God - were contemplated in visions by the prophets Isaiah (Is. 6, 3), Ezekiel (Ezek. 1, 10) and the Apostle John the Theologian (Rev. 4, 6-8) . By those who sing in prayer is meant an eagle, by those who cry out - a calf, by those who cry out - by a lion, by those who speak - by a man. The Lord is called Hosts, that is, the Lord of the Forces, or the Heavenly hosts. Remembering the doxology of the Seraphim and Cherubim, the Church adds to their singing the words: Hosanna in the highest, blessed is He who comes in the name of the Lord. With these words the people greeted the Lord at His entry into Jerusalem (Matt. 21:9).
At the service of thanksgiving, when we remember the procession of the Lord to free death, our compassion for His feat on the Cross is united with reverent contemplation of His Divine Glory, which we sing along with the Cherubim and Seraphim - these blessed Powers, - says the second secret prayer. The priest reads it, being among the Angelic Powers present in the church during the celebration of the Sacrament of the Holy Eucharist and glorifying the Lord for the dispensation of our salvation.
"At this highest moment of the Liturgy, the past, present and future are united and co-present: the Council of the Father about the offering of the Son ... (Rom. 14, 24); the work of the Son, already accomplished (Cross, Sepulcher, Resurrection, Ascension), performed graying) and having to take place (the Second and Glorious Coming); the descent of the Holy Life-Giving Spirit, Who sanctifies us and this present Gift"
Take, eat, this is My Body, which is broken for you for the remission of sins. Remembering these words of the Lord at the Last Supper, with the word amen we confess His terrible death on the Cross and free self-sacrifice to atone for the sins of the human race. Drink from it all, this is My Blood of the New Testament, which is shed for you and for many for the remission of sins. Amen- sings the Church, for we believe that the Lord Jesus Christ, as then, at the Last Supper, to His disciples, so now gives us the Divine Body and Holy Blood, by partaking of which we are united with God and become heirs of blessed Eternal Life, according to His word: "My flesh is truly food, and My blood is truly drink ... He who eats My Flesh and drinks My Blood has Eternal Life, and I will raise him up on the last day" (John 6, 55, 54). "Who will comprehend the greatness of the beneficence given to us by the Lord Jesus Christ in the Sacrament of the Eucharist, or communion? Quite - no one, not even the mind of an angel, for this beneficence is boundless and immense, like God Himself! .. What a closeness of God to us! Here He is - here , on the throne ... essentially, by all Divinity and humanity is offered and eaten by the faithful ... What a wonderful fellowship ... "
Yours from Yours bringing you about everyone and for everything,- exclaims the priest, raising his hands to grief. And the deacon, in anticipation of this exclamation, makes the sign of the cross, kisses the holy altar, bows to the priest, then takes the paten with his right hand, and the chalice with his left hand and raises them above the altar, and the right hand lies crosswise on the left.
This is an ancient rite of ascension, it marks the ascension of Jesus Christ to the Cross. We sing to you in this sacred ceremony and the prayers uttered here ... The Church puts the following meaning: “Thy are the Gifts, Heavenly Father, and from Your creations, according to the will of Your Only Begotten Son, we have received them. for all and for all Thy good deeds rendered to us through Him, we sing to Thee, we bless Thee, we thank Thee, O Lord, and we pray to Thee, our God!
While singing We sing to you the priest asks God the Father to send the Holy Spirit on all those who pray and on the Gifts. On those who pray to be cleansed from all sinful filth. On the present Gifts - in order to sanctify them, to put them into the Body and Blood of the Lord.
At this time, not a single soul should remain cold, but every soul should be inflamed with love for God ... Above all, at this time, may our souls be like burning lamps, like a censer kindled and fragrant, like the smoke of incense ascending mountain, for at this moment, a terrible, life-giving sacrament is being performed - the transformation of bread and wine by the Spirit of God into the most pure Body and Blood of Christ, and God in the flesh appears on the throne.
Lord, even Thy Most Holy Spirit at the third hour sent down by Thy apostle, Him, the Good, do not take away from us, but renew us who pray to Thee, - the priest reads three times with raised hands the troparion of the third hour, at which the Holy Spirit descended on all those gathered in the Zion upper room (Acts 2, 1-4), and then blesses the Gifts with the greatest reverence. This blessing of the Holy Gifts is a visible sign of their sanctification and transformation by the Holy Spirit into the Body and Blood of the Lord, although the Holy Spirit acts in the temple throughout the entire Divine Service.
After three times, in honor of the Holy Trinity, the deacon pronounces Amen, the clergy make a prostration to the Holy Body and Blood of Christ.
The prayer of invoking the Holy Spirit confesses the faith of the Church in His power to sanctify and perform the Sacraments. St. John Chrysostom says: "The priest is coming, bringing down not fire, but the Holy Spirit; he makes a long prayer ... so that Grace, descending on the Sacrifice, ignites the souls of all through it ..."
After the consecration of the Gifts, the priest reads the secret prayers, in which the numerous and varied beneficial actions of the Holy Gifts are revealed. The Sacrament of the Body and Blood of Christ is an inexhaustible source of grace for all who wish to partake of it. In the same prayers, the priest makes a thanksgiving remembrance of the saints who have pleased God from time immemorial: the Old Testament and New Testament ascetics, the saints of God. They are remembered because they acquired righteousness before God by a living and active faith in Christ the Redeemer: the first - in the future, the second - in the one who has come. The priest thanks the Lord for giving us so many intercessors, and especially (pretty much) for the Blessed Virgin Mary, proclaiming: Quite about the Blessed... The choir sings: It is worthy to eat, as truly bless Thee, the Mother of God ...
With this song we glorify the Mother of God. The Holy Church venerates the Most Pure Theotokos above the saints and orders of the Angels, as the Most Honorable Cherubim and the Most Glorious Seraphim. Her Maternal intercession before God for the human race is so powerful that She is revered not just as a Helper in our salvation, like Angels and saints, to whom we turn with the petition "Pray to God for us", but we call on Her, as our Intercessor before the Son, with a prayer "Save us." The veneration of the Mother of God and reverence for Her Holy Name is dear to every Orthodox Christian. He who does not honor the Mother of God does not honor Her Divine Son either.
Further, in a secret prayer, the priest remembers our heavenly intercessors before God: St. John, the Prophet, Forerunner and Baptist of the Lord, the holy glorious and all-praised apostles, the saint whose memory we commemorate, and all the saints of God, and asks the Lord to visit us with their prayers.
The following prayers express the unity of the Heavenly and earthly Churches. Before the holy throne, on which the Body and Blood of the Lord, the priest commemorates the names of the living and deceased members of His Church. The priest asks for the remission of the sins of all those who have fallen asleep in the faith and hope of the resurrection. He prays to the Heavenly Father to rest them in the Abode of eternal bliss, where His uncreated Glory constantly abides and grace, the joy of heavenly blessings, pours out from the light of His Face to all righteous souls. And remember all the departed about the hope of the resurrection of eternal life, - (the priest remembers the names of people). - And give them rest, where (where) the light of Your Face dwells (shines) (Ps. 4, 7). “Let every faithful one remember that if he loves his neighbor who has departed from here, he will bring him great blessings by offering sacrifices for him and will be the originator of great joy for him, giving alms to the poor ... and doing other deeds that propitiate God, especially diligently making Bloodless Sacrifice for him.A particle taken out during a terrible Sacrifice, and the commemoration of the departed over it unites him with God and makes it possible to invisibly be a partaker of Him and have communion with Him.
After remembering the dead, the priest prays for the living. And he is the first to commemorate the Primate of the Russian Orthodox Church: First, Lord, remember the Great Lord and Father of our Most Holy Patriarch...
And at this moment of the liturgy, we remember the names of people, living and deceased, and, embracing the whole world with Christian love, we say: “Remember, Lord, everyone and everything,” for our Lord Jesus Christ propitiates the Heavenly Father for the sins of the whole world (1 John 2, 1, 2).
At the liturgy of St. Basil the Great, the priest at this time prays for those present in the church who have remained at home, asks the Lord to have mercy on them according to the multitude of His mercy, asks the families to keep in peace and unanimity, raise babies, instruct young men, strengthen the old, comfort the faint-hearted, gather the squandered, convert those who have gone astray, free those who are troubled by unclean spirits, sail those who are sailing, travel to travel, protect widows and orphans, deliver captives, heal the sick; and in general, he asks the Lord to give help and mercy to everyone who is in any sorrow, need and distress. Then the priest proclaims: And give us one mouth and one heart ... - this is a prayer for the unity of lips and hearts, that is, for the unanimity of the faithful children of the Church. Only with true unanimity and mutual love does Divine grace visit us - the mercies of the Great God and our Savior Jesus Christ, which the priest calls on the praying
Then the litany begins All the saints remembered... "Saints" in the first centuries of Christianity were called in general all Christians, according to the holiness of the Church, of which they are members, according to the holiness of the Christian faith, according to the desire of Christ's followers to please God, according to their difference (choosing them) from the world, which "lies in evil "(1 John 5:19). The Apostle Paul calls Christians "beloved of God, called to be saints" (Rom. 1:7).
Having commemorated all the holy Christians - the dead and the living - we raise a prayer to God in the litanies for the offered and consecrated Honest Gifts ... The gifts have already been consecrated, and now the Church prays for the sanctification of us for the sake of the Holy Gifts (Bloodless Sacrifice) brought: ... yes, Lover of mankind Our God, I accept (them) on My holy heavenly and mental Altar in the stench of spiritual fragrance, He will send us Divine grace and the gift of the Holy Spirit...
The altar is heavenly and mental. The Apostle Paul speaks of him: "Christ entered not into a sanctuary made with hands, according to the image of the true (arranged), but into Heaven itself, now to appear before God for us" (Heb. 9:24). There our prayers ascend (Rev. 8:3, 4), and from there God sends grace and the gift of the Holy Spirit, for which we pray in the next petition. "Grace sanctifies us through the Gifts if it finds us capable of sanctification"
At the end of the litanies, the priest asks the Lord: Vouchsafe (worth) us to call upon You, Heavenly God the Father, with the words of the Lord's Prayer.
In response to the appeal of the priest, all the people standing in the temple with faith, hope and filial love sing: Our Father ...
The prayer "Our Father" is called the Lord's Prayer because it was given to us by the Savior of the world, the Lord Jesus Christ Himself (Matt. 6, 9-13; Luke 11, 2-4). In the words of Our Father, Who ecu in Heaven ... testifies to the truth that God is the Father of all that exists. He not only created the universe, the whole world - material and spiritual, visible and invisible, but, like the Father, loves His creation, provides for, takes care of him and leads to the goal He has set, to goodness and perfection.
There are only seven petitions in the Lord's Prayer - what we must always ask our Heavenly Father for.
At the end of the singing of the Lord's Prayer, the priest in an exclamation glorifies God, worshiped in the Trinity. The meaning of this doxology is that, asking the Heavenly Father for His rich and inexpressible mercies, we render worthy worship to God the Father, His Only Begotten Son and the Consubstantial Spirit and affirm ourselves in the hope that He will grant us what we ask, because all this is in His power and refers to His glory.
At the Eucharist - before the appearance of the Savior to the people in the Holy Mysteries, before communion of His Body and Blood - prayer to the Heavenly Father has a special meaning. In the gospel parable, the prodigal son returned to his father with the words: "Father, I have sinned against Heaven and before you, and I am no longer worthy to be called your son." And the father, rejoicing at his repentance and return, arranged a feast (Luke 15:21-24). So now our Heavenly Father - God calls us to the Eucharist Supper, at which we are freed from sin and gain the love of the Father. Singing at this moment of the liturgy with special solemnity a prayer to our Heavenly Father, we ask Him to honor us with the communion of Daily Bread.
Then, in a secret prayer, the priest thanks God for creating the world and bringing us from non-existence into existence, asking the Lord to give according to the needs of each of us, confessing that God is the Physician of our souls and bodies and that we have gained boldness to pray to God the Father for the sake of the Savior of the world - the only begotten Son of God.
After the exclamation of Grace and bounty... the priest begins to read the prayer before the crushing of the Lamb, invoking the name of our Savior: Take heed, Lord Jesus Christ our God... and come to sanctify (to sanctify) us...
The deacon girds himself crosswise with an orarion, like the Seraphim who stand before the Throne of the Glory of the Lord, covering their faces with wings, reverent before the radiance of the Divine, and proclaims: Behold! The priest lifts up the Holy Lamb, exclaiming: Holy to the holy!
"The priest proclaims the Holy to the saints. He seems to say: here is the Bread of Life... The holy is allowed only to the saints. Here he calls saints not only those who are perfect in virtue, but also all those who strive for that perfection, although they have not yet reached it. And by this, nothing prevents one from being sanctified through the communion of the Holy Mysteries and, in this respect, from being holy.
The Church answers with humility: One is Holy, one is Lord Jesus Christ... "No one, from himself, has sanctification, and it is not a matter of human virtue, but everything is from Him (Christ) and through Him... The One Holy One. .. although he appears in many souls and shows many to be saints, nevertheless, only One is holy ... "
The priest breaks the Holy Bread, pronouncing the words: The Lamb of God is crushed and divided... According to this sacred act, the liturgy in ancient times was called "the breaking of Bread" (Acts 2:46).
In the prayer of the priest during the fragmentation of the Lamb, the incomprehensible mystery is confessed that the Body of Christ remains whole (shattered and indivisible) and in every particle of it contains the entire fullness of the Sacrament.
In the altar with the royal doors closed and the curtain drawn, as a sign of the mysterious presence of the Divine, the clergy receive communion, like the apostles of Christ at the Last Supper (Matt. 26:20-29).
The choir at this time sings the communion verse, connected in meaning with the Apostle and the Gospel read during the service. The verse speaks briefly about the celebrated event. On Sunday, the Church sings a doxology to the Resurrected Savior of the world: Praise the Lord from Heaven, praise Him in the highest (Ps. 148:1).
Then, according to the established tradition, the choir performs a hymn corresponding to the holiday, and prayers for Holy Communion are read.
Communion is the purpose of the Sacrament of the Eucharist itself. The transformation of bread and wine into the Body and Blood of the Savior is performed for the sake of the communion of clergy and laity. In this, the Eucharist of the Church is realized and fulfilled. Communion is union with the Body of the Church.
The Church is the Body of Christ (Col. 1:24), and one cannot consider oneself a Christian, that is, belonging to Christ, His Church, and not partake of Christ's Mysteries. Believers unite in the Eucharist with their Head Christ into one Body - the Holy Church. And just as He, the Head of the Church, is Holy, so also is His Body the Church, and it sanctifies all the members of the Body. In the ancient Christian Church, it was believed that whoever was not without good reason at the Eucharist and did not receive communion for three Sundays in a row, he excommunicated himself from the Body of the Church. At present, the timing of communion is set for each Christian individually, on the advice of the confessor. Participation in the Eucharistic life of the Church is a vital confession of one's connection and unity with the Church,
The Holy Church requires from each of its members not only faith, but also a real spiritual life in Christ, the main sign of which is participation in the Divine Eucharist, for the Blood of Jesus Christ "cleanses us from all sin" (1 John 1, 7), which " reigned in our mortal body" (Rom. 6:12).
St. Simeon the New Theologian says that Communion, being Light, cannot go unnoticed. If the feeling of meeting with God has not yet come, then you need to take care of repentance, the cleansing of a sinful, coarsened from heart defects, according to the word of Christ: "Blessed are the pure in heart, for they will see God" (Matt. 5, 8). A Christian receives sanctification, enlightenment and deification when he comes to Holy Communion with the proper spiritual disposition - with an awareness of the holiness and greatness of the Sacrament, with a desire to participate in it, with an awareness of his own unworthiness, with reverence, gratitude to God for the salvation accomplished by Him in Christ Jesus , and for communion with the taught Shrine.
If anyone approaches Communion as just an outward action, a rite, performing it only according to custom or for some other reasons that are not related to the essence of the Sacrament, then the words of the Apostle Paul fully apply to such: "Whoever eats this Bread or drinks The cup of the Lord is unworthy, he will be guilty of the Body and Blood of the Lord.Let a man examine himself, and thus let him eat from this Bread and drink from this Cup, for whoever eats and drinks unworthily, he eats and drinks condemnation to himself, not reasoning about the Body of the Lord" (1 Cor. 11:27-29).
A person who purifies himself by repentance and abstinence and partakes of the Holy Mysteries of Christ becomes truly a Christian.
After the communion of the clergy, the royal doors open. The deacon proclaims: With the fear of God and faith draw near. Lord God, and appear to us ... - the choir sings, announcing the appearance of the Lord in the Holy Mysteries: the clergy take out the Holy Chalice from the altar.
With fear, that is, with the greatest reverence and deep faith, with heartfelt contrition and tenderness, we approach Communion. We fold our hands on our chest - as a sign of confession of the Crucified. The feeling of repentance speaks of the beginning of spiritual life.
Before the Holy Chalice, we confess our faith in the Sacrament, in the Divine power of the Holy Gifts, repeating after the priest the words of the prayer: I believe, Lord, and I confess that You are truly the Christ the Son of the Living God... and we believe that now His Secret is being performed for us. Supper (Your Secret Supper today ...), and we ask the Son of God to accept us among its participants (take part in me).
Accept the body of Christ, taste the Source of the Immortal, - all the people sing in the temple during communion. Christians who have cleansed their conscience at confession come to the Holy Chalice to unite with Christ. They no longer cross themselves at the Chalice itself, they clearly call their name and, having opened their mouths, receive the Holy Mysteries. After accepting the Shrine, you need to kiss the lower edge of the Chalice, like a perforated rib of Christ (John 19, 34).
Save, O God, Thy people and bless Thy inheritance (inheritance),” the priest proclaims after communion, asking the Lord to bless the faithful children of the Church—His inheritance received from God the Father (John 17:9-12), and overshadows those praying with the sign of the cross . Then the priest incenses the Holy Gifts, saying softly: Ascend to Heaven, O God, and throughout all the earth Your glory. From these words and the subsequent transfer of the Holy Gifts to the altar, symbolizing the glorious Ascension of the Lord, it is clear that we partake of the glorified, exalted Body of the Lord as a guarantee of our deification and glorification in the non-evening day - the Kingdom of Heaven.
The choir sings a stichera (from the service of Holy Pentecost): Videhom (saw) the True Light, received (received) the Spirit of Heaven ... - which confesses our mysterious, spiritual approach through the limits of time to the moment of the descent of the Holy Spirit on the apostles (Acts 2, 1 -41), for, partaking of the Body and Blood of the Savior, we are filled with the grace of the Holy Spirit and become secret spectators of the whole work of salvation accomplished by Jesus Christ.
At this time, the priest immerses from the paten into the Chalice all the particles taken out of the proskomedia from the prosphora, saying a prayer: Wash away, Lord, the sins of those who are remembered here (here), by Your Honorable Blood, by the prayers of Your saints. These words are the end of the liturgical commemoration of the living and the dead, which began at the proskomedia. During the immersion of the particles taken out of the prosphora into the Blood of Christ, the Church confesses that the Eucharistic life is a pledge of Eternal Life. Even St. Ignatius the God-bearer wrote to the Church of Ephesus at the beginning of the 2nd century: The Eucharist is "the medicine of immortality, not only protecting from death, but also bestowing eternal life in Jesus Christ"
Communion here, in earthly life, of the Divine Body and Blood of the Lord, the Christian thereby accomplishes his deification. We believe that communion with God will not stop in the life of the next century, in the never-ending day of the Kingdom of Christ. Communion, in addition, is a mysterious union with Christ and with each other, not only of those who approached the Holy Chalice at this Liturgy, but also of all the living and deceased in general. This is a union with the Honest Blood of the Divine Lamb of particles, over which the names of those who brought and brought about them were read at the proskomedia and after the consecration of the Holy Gifts (for whom they offered their sacrifice in the form of a prosphora, with the names of their relatives and known, living and deceased, asking to make their commemoration) is the true cleansing of the sins of all those mentioned.
The priest with the Chalice makes the sign of the cross over the antimension and quietly says: Blessed be our God - and, turning to face the people, overshadows the worshipers (who at this time bow their heads) with the Holy Chalice, loudly proclaiming: Always, now and forever and forever and ever.
The blessing of the Chalice symbolizes the moment when the Savior blessed the disciples and began to move away from them and ascend to Heaven (Luke 25:51). This sacrament recalls the promise of the Savior to remain in the Church until the end of time, and also encourages believers to always glorify the Lord Jesus Christ.
chants May our lips be filled with Your praise, O Lord... expresses our gratitude to God for the gift of Holy Communion and contains a prayer for the preservation of us as long as possible in the Shrine: in spiritual purity, grace-filled union with Christ, for teaching the deeds of truth, that is, the righteousness and holiness of God.
Litany I'm sorry, come on is an integral part of thanksgiving prayers offered by communicants in order to give worthy "thanks to God for His inexpressible gift" (2 Cor. 9, 15). A series of thanksgiving prayers, begun by the priest with a prayer of thanksgiving, uttered by him secretly immediately after communion of the Holy Mysteries (We thank Thee, Lord Lover of mankind), develops into solemn songs: We see the True Light ... and may our lips be filled ... and concludes with the litany Forgive me, accepted.
"Forgive me," explains Nikolai Cabasilas, Archbishop of Thessaloniki, "that is, ... directing both soul and body to God."
The meaning of the first petition is this: "Let us rise (spiritually), having accepted the Divine, Holy, Most Pure, Immortal, Heavenly and Life-Giving, Terrible Mysteries of Christ, and worthily (as it befits, as it should) give thanks (for this) to the Lord."
The Lord Himself tells us in the Gospel: "I am the Living Bread that came down from Heaven; whoever eats this Bread will live forever" (John 6:51). Therefore, the Holy Gifts are called in the litany Immortal and Life-Giving, but at the same time Terrible, shaking the minds of angels and people.
The third petition is somewhat special: The whole day is perfect ...
The meaning of this petition for a holy and immaculate dispensation of the daily path, as well as for the good dispensation of our entire subsequent life, is present in the prayers of the entire daily cycle of worship, always being part of the petitions of the petitionary litany, whether at Vespers, at Matins or at the Liturgy. But this petition receives its final permission only after the communion of the Holy Mysteries. Having received them as a guarantee of this perfect, holy, peaceful and sinless day, having united with God in the Sacrament of the Body and Blood of the Lord, we gain the opportunity to fully and correctly do the will of God. About how to unfailingly walk in the ways of the Lord with the relentless assistance of grace, perceived in the Sacrament of Unity - the Holy Eucharist, the Church also asks: Keep us in Your Holy Place, learn Your Truth all day long.
Thus, in partaking of the Mysteries of Christ, the believer receives grace-filled support not only for the good fulfillment of his life's work, but above all for the successful spiritual work. “When we, the unworthy ones,” said the Monk Hesychius, “let us partake with fear and trembling of the Divine and Most Pure Mysteries of Christ, our God and King, then we will most show sobriety, keeping the mind and strict attention, but this Divine fire, that is, the Body of our Lord Jesus Christ, He will consume our sins... If after this, standing at the door of the heart, we carefully preserve our mind, then when we again become worthy of the Holy Mysteries, the Divine Body will more and more enlighten our mind and make it shining like a star" .
Not only prayerful reverent preparation for the reception of the Holy Mysteries, but also a worthy (in unceasing prayer and guarding of the mind) life after the communion of the Holy Mysteries of the Body and Blood are the necessary conditions for worthy communion. It is for such a worthy passage of the day, in which we became participants in the Mysteries of Christ, that the Holy Church lifts up her prayers in the final litany of the Divine Liturgy. The Lord "gives us every holy thing for free ... however, He urgently requires of us that we be able to both accept the holy thing and preserve it; to people who are not prepared for this, He would not give sanctification ...".
After the litanies, the priest proclaims:
As Thou art our Sanctification, and to Thee we send glory, to the Father and the Son and the Holy Spirit, now and forever and forever and ever.
The exclamation In peace, we depart served in ancient times as a sign of the end of the liturgy. The people, answering: In the Name of the Lord (that is, with the Name of God in their souls, with the peace of Christ in their thoughts and hearts), came out of the temple. Later, in the Churches of the Orthodox East, the rite of the liturgy was supplemented by a prayer beyond the ambo, as if summing up the content of the prayers of the liturgy, and prayers of dismissal.
The priest, going out to the pulpit through the royal gates, reads the prayer behind the ambo, asking the Lord for the blessing of the people and their sanctification, the preservation of the Church, the granting of peace to the world, confessing that every good gift is given only from God.
After the prayer behind the ambo, the choir sings: May the Name of the Lord be blessed from now on and forever, and the Church admonishes her children with the words of the 33rd Psalm.
The service book instructs the priest, while singing the 33rd psalm, to distribute antidoron to those praying. In some temples and monasteries, this custom is preserved to this day. Parts of the liturgical prosphora, from which the liturgical Lamb was withdrawn, are called antidoron. Antidor is not a simple bread, but consecrated on the proskomedia with sacred rites associated with the memories of the Nativity and suffering of the Lord Jesus Christ, the sign of the cross and the sayings of the Holy Scriptures about Christ - the Lamb of God. Therefore, the church rule prescribes with reverence to treat the antidoron, take it on an empty stomach and forbids teaching it to the unbaptized. The distribution of antidoron to the people serves as a reminder of the ancient meals of brotherly love, or the supper of love - agape, known since the time of the apostles (1 Cor. 11, 20; Jude 1, 12).
The Greek word "antidor" in Russian means "instead of a gift", therefore, antidoron, like the holy Epiphany water, cannot replace Communion.
At the dismissal of the liturgy, the priest commemorates the names of the saints whose memory the Church celebrated that day, and the creator of the liturgy. The choir sings of many years to His Holiness the Patriarch, the diocesan bishop, the brethren of the temple and all Christians. All those who prayed at the liturgy approach the priest and kiss the cross - a sign of Christ's victory over death.
Those who partake of the Holy Mysteries of Christ should listen attentively to the prayers of thanksgiving after Holy Communion.
We have already said that liturgy- the main, most important service, during which the Sacrament is performed Eucharist, or sacrament of communion. This Sacrament was first performed by our Lord Jesus Christ Himself on the eve of His sufferings, on Maundy Thursday. The Savior, having gathered all the apostles together, gave praise to God the Father, took bread, blessed it and broke it. He gave it to the holy apostles with the words: Take, eat: this is my body. Then He took a cup of wine, blessed it and gave it to the apostles, saying: Drink everything from it: for this is My Blood of the New Testament, which is shed for many for the remission of sins.(Mt 26:28). The Lord also commanded the apostles: Do this in remembrance of me(Luke 22:19). Even after the resurrection of Christ and His ascension into Heaven, the Apostles performed the Sacrament of Communion. During the Eucharist (gr. thanksgiving) each time, what the Lord did at the Last Supper actually happens. We mysteriously, under the guise of bread and wine, partake of the Divine Himself — Body and Blood of the Savior. He abides in us, and we abide in Him, as the Lord said (cf. Jn 15:5).
The Eucharist is also called Bloodless sacrifice because it is an image of the sacrifice that the Lord Jesus Christ offered for us at Calvary. He did it once, having suffered for the sins of the world, resurrected and ascended into Heaven, where he sat at the right hand of God the Father. The sacrifice of Christ was offered once and will not be repeated. With the establishment of the New Testament, the Old Testament sacrifices ceased, and now Christians make the Bloodless Sacrifice in remembrance of Christ's sacrifice and for the communion of His Body and Blood.
The Old Testament sacrifices were only a shadow, a type of the Divine sacrifice. The expectation of the Redeemer, the Liberator from the power of the devil and sin is the main theme of the entire Old Testament, and for us, the people of the New Testament, the sacrifice of Christ, the atonement by the Savior of the sins of the world is the basis of our faith.
The Holy Gifts are a fire that burns every sin and every defilement, if a person strives to partake worthily. We partake of the healing of soul and body. When approaching communion, one must do it with reverence and awe, realizing one's weakness and unworthiness. “Although eat (eat), man, the Body of the Lady, approach with fear, but do not be scorched: there is fire,” says the prayers for Holy Communion.
Saint Ignatius (Bryanchaninov) writes about how the Lord enlightened one young man, Dmitry Shepelev, and showed that in Holy Communion the true Body of the Savior is served: “He was brought up in the Corps of Pages. Once, during Great Lent, when the pages were fasting and were already approaching the Holy Mysteries, the young man Shepelev expressed to his comrade walking beside him his resolute disbelief that the body and blood of Christ should be in the cup. When the secrets were taught to him, he felt that he had meat in his mouth. Horror seized the young man: he stood beside himself, not feeling the strength to swallow a particle. The priest noticed the change that had taken place in him and ordered him to enter the altar. There, holding a particle in his mouth and confessing his sin, Shepelev came to his senses and used the Holy Mysteries taught to him ”(“ Fatherland ”).
Often, spiritual people, ascetics, during the celebration of the Eucharist, there were manifestations of heavenly fire descending on the Holy Gifts. Yes, the Sacrament of Communion, the Eucharist, is the greatest miracle and mystery, as well as the greatest mercy to us sinners, and visible evidence that the Lord established the New Covenant with people in His Blood (see: Lk 22:20), bringing a sacrifice for us on cross, died and rose again, spiritually resurrecting all mankind by Himself. And we can now partake of His Body and Blood for the healing of soul and body, abiding in Christ, and He will "abide in us" (see: Jn 6:56).
Origin of the liturgy
The sacrament of communion, the Eucharist, from ancient times also received the name liturgy, which translates from Greek as common cause, common service.
The holy apostles, disciples of Christ, having received from their Divine Teacher the commandment to celebrate the Sacrament of Communion in remembrance of Him, after His ascension began to celebrate the breaking of bread - the Eucharist. Christians constantly abided in the teaching of the Apostles, in communion and the breaking of bread, and in prayers(Acts 2:42).
The order of the liturgy was formed gradually. At first, the apostles celebrated the Eucharist according to the very order that their Master had taught them. In apostolic times, the Eucharist was combined with the so-called agapamy, or meals of love. Christians ate food and were in prayer and fellowship. After supper, the breaking of bread and communion of the faithful took place. But then the liturgy was separated from the meal and began to be celebrated as an independent sacred rite. The Eucharist began to be celebrated inside sacred temples. In the I-II centuries, the order of the liturgy, apparently, was not written down and was transmitted orally.
What are the liturgies
Gradually, in different localities, their own liturgical rites began to take shape. Served in the Jerusalem community Liturgy of the Apostle James. In Alexandria and Egypt there was Liturgy of the Apostle Mark. In Antioch, the liturgy of Saints Basil the Great and John Chrysostom. All these liturgies are the same in their meaning and significance, but differ in the texts of the prayers that the priest offers at the consecration of the Holy Gifts.
Now in the practice of the Russian Orthodox Church there are usually performed three rites of the liturgy. These are the liturgy of St. John Chrysostom, the liturgy of St. Basil the Great, and the liturgy of St. Gregory the Dialogist.
This liturgy is performed on all days of the year, except for the first five Sundays of Great Lent and weekdays of Great Lent. Saint John Chrysostom composed the order of his liturgy on the basis of the previously composed liturgy Saint Basil the Great but shortened some of the prayers.
Liturgy of Saint Basil the Great
According to St. Amphilochius, Bishop of Iconium, St. Basil the Great asked God “to give him the strength of spirit and mind to celebrate the Liturgy in his own words. After six days of fervent prayer, the Savior appeared to him miraculously and fulfilled his petition. Soon Vasily, imbued with delight and divine awe, began to proclaim: “Let my lips be filled with praise”, “Beware, Lord Jesus Christ our God, from Thy holy habitation” and other prayers of the liturgy.
Liturgy of Saint Basil committed ten times a year:
on the eve of the Nativity of Christ and Epiphany (on the so-called Christmas and Epiphany Eve), on the day of memory of St. Basil the Great on January 1 (January 14, according to the new style), on the first five Sundays of Great Lent, on Great Thursday and Great Saturday.
Liturgy of St. Gregory the Dialogist, or the Liturgy of the Presanctified Gifts
During the Holy Fortecost of Great Lent on weekdays, the service of the full Liturgy stops. Lent is a time of repentance, weeping for sins, when all festivity and solemnity are excluded from worship. And therefore, according to the rules of the Church, on Wednesday and Friday of Great Lent, Liturgy of the Presanctified Gifts. The Holy Gifts, with which believers partake, are consecrated at the liturgy on Sunday.
In some Local Orthodox Churches, on the feast day of the holy Apostle James (October 23, old style), a liturgy is served according to his order.
The sequence and symbolic meaning of the liturgy
The procedure for celebrating the full Liturgy (that is, not the Liturgy of the Presanctified Gifts) is as follows. First, the substance is prepared for the celebration of the Eucharist. Then the faithful prepare for the Sacrament. And, finally, the Sacrament itself is performed - the consecration of the Holy Gifts and the communion of believers. The Divine Liturgy thus has three parts: proskomedia; liturgy of the catechumens; liturgy of the faithful.
Proskomedia
The word is Greek and means bringing. In ancient times, the members of the early Christian community themselves brought everything necessary for the Sacrament before the Liturgy: bread and wine. The bread used in the celebration of the liturgy is called prosphora, which means offering(in ancient times, Christians themselves brought bread to the liturgy). In the Orthodox Church, the Eucharist is celebrated on prosphora made from leavened (yeast) dough.
Used for proskomidia five prosphora in memory of the miraculous feeding of five thousand people by Christ.
For communion, one prosphora (lamb) is used. For the Lord also gave communion to the apostles, breaking and distributing one bread. The Holy Apostle Paul writes: one bread, and we many are one body; for we all partake of the same bread(1 Cor 10:17). The Lamb is broken up after the transfer of the Holy Gifts, and the clergy and all who are preparing for communion partake of it. Wine during the celebration of the liturgy is used red, grape, as it resembles the color of blood. Wine is mixed with a small amount of water as a sign that blood and water have flowed from the perforated rib of the Savior.
The proskomedia is performed at the very beginning of the liturgy in the altar during the reading of the hours by the reader. exclamation "Blessed is our God", anticipating reading third hour, is also the initial exclamation of the proskomedia. The Liturgy is preceded by a service third and sixth hours.
The proskomedia is a very important part of the Divine Liturgy, and preparation of the Gifts for consecration has a deep symbolic meaning.
Recall: proskomidia is performed on altar.
From Lamb prosphora priest with a special knife called copy, cuts out the middle in the shape of a cube. This part of the prosphora is called Lamb as a sign that the Lord, as the Immaculate Lamb, was slain for our sins. From the bottom, the Lamb is incised crosswise with the words: “The Lamb of God is eaten (that is, sacrificed) take away the sins of the world, for the worldly belly (life) and salvation.” The priest pierces the right side of the Lamb with a spear, saying the words: One of the soldiers pierced His side with a spear, and immediately blood and water came out. And he who saw testified, and his testimony is true(John 19:34-35).
With these words, wine mixed with water is poured into the chalice. The preparation of the Gifts on proskomedia has several meanings. Here we recall the birth of the Savior, His coming into the world and, of course, the Calvary sacrifice on the Cross, as well as burial.
The prepared Lamb and the particles taken out of the other four prosphora symbolize the fullness of the Church, heavenly and earthly. After preparing the Lamb, he relies on the paten.
The priest from the second prosphora takes out a triangular particle in honor of the Most Holy Theotokos and places it on the right side of the Lamb. Particles are removed from the third prosphora in honor of St. John the Baptist, the prophets, apostles, saints, martyrs, reverends, unmercenaries, saints whose memory is celebrated by the Church on this day, the parents of the Mother of God, the holy righteous Joachim and Anna, and the saint whose liturgy is celebrated.
From the next two prosphora, particles are taken out for the living and deceased Orthodox Christians.
At the altar at the proskomidia, believers submit notes about health and repose. For the people whose names are contained in the notes, particles are also taken out.
All particles are placed in a certain order on the diskos.
The priest, after shaking, places an asterisk on the paten over the Lamb and the particles. The diskos marks both the Bethlehem cave and Golgotha, the asterisk - the star above the cave and the cross. The priest incenses special covers and puts them over the paten and chalice as a sign that Christ was laid in the tomb and His body was wrapped in swaddling clothes. These swaddling clothes also symbolize Christmas wrappings.
The meaning of the commemoration at the proskomedia
At the end of the Divine Liturgy, after the communion of the faithful, the priest pours the particles taken out of the prosphora on the proskomedia into the holy Chalice with the words: “Wash away, O Lord, the sins of those who are remembered here by Your honest blood, by the prayers of Your saints”.
Prayer at the proskomedia for health and repose with the removal of particles for them, and then immersing them in a chalice is the highest commemoration in the Church. A Bloodless Sacrifice is offered for them. They also participate in the liturgy.
At the relics of St. Theodosius of Chernigov, Hieromonk Alexy (1840-1917), the future elder of the Goloseevsky Skete of the Kiev-Pechersk Lavra (now glorified as a locally revered saint), served his obedience. He got tired and dozed off by the shrine. Saint Theodosius appeared to him in a dream and thanked him for his labors. He asked that his parents, Priest Nikita and Matushka Maria, be commemorated at the liturgy. When Hieromonk Alexy asked the saint how he could ask for the prayers of a priest when he himself stands before the Throne of God, St. Theodosius said: “The offering at the Liturgy is stronger than my prayers.”
Saint Gregory the Dialogist tells us that after the death of a negligent monk who suffered from a love of money, he ordered thirty funeral liturgies to be served for the deceased, and the brethren to perform a common prayer for him. And after the last liturgy, this monk appeared to his own brother and said: “Until now, brother, I suffered cruelly and terribly, but now I feel good and I am in the light.”
Liturgy of the catechumens
The second part of the liturgy is called liturgy of the catechumens. In ancient times, in order to receive holy baptism, people underwent a very long preparation. They studied the foundations of the faith, went to church, but they could only pray at the Liturgy until the transfer of the Gifts from the altar to the throne. The catechumens, as well as the penitents, who were excommunicated for grave sins, had to go out into the porch of the temple.
After the exclamation of the priest: "Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit, now and forever and forever and ever" the choir sings: "Amen." The peaceful, or great, litany is pronounced. It begins with the words: "Let us pray to the Lord in peace". The word "peace" tells us that we must pray in the world, reconciled with our neighbors, only then the Lord will accept our prayers.
Peaceful litany embraces all aspects of our existence. We pray: for the peace of the whole world, for the holy churches, for the temple where the service is performed, for bishops, presbyters, deacons, for our country, its authorities and its soldiers, for the goodness of the air and the abundance of earthly fruits necessary for subsistence. Here we also ask God to help all those who are traveling, sick and in captivity.
The liturgy is common cause, and prayer on it is performed conciliarly, that is, by all the believing people, "with one mouth and one heart." Where two or three are gathered in my name, there I am in the midst of them.(Mt 18:20), the Lord tells us. And according to the charter, a priest cannot celebrate the Liturgy alone; at least one person must pray with him.
After great litany psalms are sung antiphons, since they are supposed to be sung on two kliros alternately. The psalms of the prophet David were part of the Old Testament worship and made up a significant part of the hymns in the early Christian service. After the second antiphon, the hymn is always sung: “Only Begotten Son…” – about the coming into the world of Christ the Savior, His incarnation and redemptive sacrifice. During the singing of the gospel beatitudes from Christ's Sermon on the Mount, the royal doors open and the small entrance is made, or entrance with gospel. The priest or deacon, raising the Gospel, signifying the cross in the royal doors, proclaims: “Wisdom, forgive!” Translated from Greek sorry means directly. This is said as a reminder to us that we need to be attentive in prayer, to stand straight.
It also speaks of the wisdom that the Divine Gospel and the preaching of the Lord brings us, for the Gospel is taken out of the altar as a sign that Christ has come out to preach and brings the Good News to the world.
After singing the troparions dedicated to the holiday, the given day, the saints of the day and the temple, Trisagion: “Holy God ...” On the Nativity of Christ, the Baptism of the Lord, Easter and Easter week, on the day of the Holy Trinity, as well as on Lazarus and the Great Saturday, instead of the Trisagion, it is sung: put on (put on). Alleluia." In ancient times, catechumens were traditionally baptized on these holidays. On the Feast of the Exaltation of the Cross of the Lord and the Week of the Adoration of the Cross of Great Lent, instead of the Trisagion, we sing: “We worship Thy Cross, Master, and glorify Thy holy Resurrection.”
For careful reading Apostle And gospels we are prepared by the exclamations of “Let us attend” and “Wisdom, forgive us, let us hear the Holy Gospel.” After the gospel reading, a special (enhanced) litany follows, at which, in addition to various prayers for the clergy, authorities, the army and all believers, there is a commemoration by name of those who submitted their notes to the liturgy: their names are proclaimed by the clergy, and all the people together with them pray for health and the salvation of God's servants, "all who are now remembered here."
During the special litany, the priest reveals on the throne holy antimension.
After the spoken special litany often added Litany for the Dead. During it, we pray for all our deceased fathers, brothers and sisters, we ask God to forgive their voluntary and involuntary sins and to place them in heavenly abodes, where all the righteous rest.
Followed by litany of the catechumens. For some, this part of the service is bewildering. Indeed, the practice of catechumens, preparation for baptism, which was in the ancient Church, does not exist now. Today, as a rule, we baptize people after one or two conversations. But still, there are catechumens who are preparing to accept the Orthodox faith even now. There are many people who have not yet received baptism, but are reaching out, going to the Church. We pray for them, that the Lord would strengthen their good intention, reveal to them His "Gospel of Truth" and join them to the Holy Catholic and Apostolic Church.
In our time, there are many people who were baptized at one time, in childhood, by their parents or grandmothers, but who are completely unenlightened. And that the Lord would “announce them with the word of truth” and bring them into the church fence, and we need to pray at this litany.
After the words "Announcers, come out" those preparing for baptism and the penitents left the church, for the main part of the Divine Liturgy began. With these words, we must especially carefully look into our soul, banish from it all resentment and enmity against our neighbors, as well as all worldly vain thoughts, in order to pray with full attention and reverence at the Liturgy of the faithful.
Liturgy of the Faithful
This part of the service begins after the catechumens are called to leave the temple. Two short litanies follow. The choir starts to sing Cherubic Hymn. If we translate it into Russian, it will read as follows: “We, mysteriously portraying the Cherubim and singing the Trisagion Hymn to the Life-Giving Trinity, will now lay aside the care of all worldly things in order to receive the King of all, Who is surrounded by angelic Forces. Praise God!”
This song mentions that the Lord is surrounded by angelic hosts, constantly glorifying Him. And not only clergy and parishioners pray at the Divine Liturgy. Together with the earthly Church, the heavenly Church celebrates the Liturgy.
Once, the Monk Seraphim of Sarov, being a hierodeacon, served the Divine Liturgy. After a small entrance, Seraphim proclaimed at the royal doors: “Lord, save the pious and hear us!” But as soon as he turned to the people, he pointed at the forthcoming orarion and said: “And forever and ever!” - as a beam lit up him brighter than sunlight. Looking at this radiance, he saw the Lord Jesus Christ in the form of the Son of Man in glory, shining with indescribable light, surrounded by Heavenly Powers - Angels, Archangels, Cherubim and Seraphim.
During the Cherubic Hymn, the Gifts prepared for consecration are transferred from the altar to the throne.
This is called transfer great entrance. The priest and the deacon carry the Gifts, leaving the altar through the northern (left) doors. Stopping on the pulpit, in front of the royal doors, facing the faithful, they commemorate His Holiness the Patriarch, metropolitans, archbishops, bishops, the priesthood, all those who work and pray in this church.
After that, the clergy enter the altar through the royal doors, place the Chalice and paten on the throne, and cover the Gifts with a special veil (air). Meanwhile, the choir sings the Cherubic Hymn. The Great Entrance symbolizes the solemn procession of Christ on His free suffering and death.
Litany, following the transfer of the Gifts, is called petitionary and prepares the faithful for the most important part of the liturgy - the consecration of the Holy Gifts.
After this litany, Symbol of faith. Before the singing of the Creed by all the people, the deacon proclaims: “Doors, doors! Let us hear wisdom!” These words in ancient times reminded the gatekeepers that the main and solemn part of the service was beginning, so that they would watch the doors of the temple so that those who enter would not violate the decorum. It reminds us that we need to close the doors of our mind from extraneous thoughts.
As a rule, all worshipers sing the Creed, confessing their faith in the most important dogmas of the Orthodox Church.
Often one has to deal with the fact that the godparents, the recipients at the Sacrament of Baptism, cannot read the Creed. This is due to the fact that people do not read morning prayers (they include the Creed) and rarely go to the liturgy. After all, in the temple, every Divine Liturgy, all the people with one mouth confess their faith and, of course, know this hymn by heart.
The sacrament of the Eucharist, the holy offering must be offered with the fear of God, with reverence and special care. Therefore, the deacon proclaims: “Let us become good, let us stand with fear, let us pay attention, bring the holy exaltation in the world.” Begins eucharistic canon. chants "The grace of the world, the sacrifice of praise" is the answer to this call.
The exclamations of the priest alternate with the singing of the choir. The priest reads during the singing of the so-called secret (that is, sacramental, not read aloud) Eucharistic prayers.
Let us dwell on the main, main prayers of the Eucharistic canon. According to the priest, “We thank the Lord!” preparations begin for consecration, the realization of honest Gifts. The priest reads the thanksgiving Eucharistic prayer. It glorifies the blessings of God, especially the redemption of the human race. We thank the Lord that He accepts from us the Bloodless Sacrifice in the Sacrament of the Eucharist, although angelic ranks await and serve Him, glorifying Him: “Singing the song of victory, crying out, crying out and speaking.” The priest pronounces these words of prayer in a full voice.
Continuing the Eucharistic prayers, the priest recalls how the Lord Jesus Christ on the eve of His voluntary suffering established the Sacrament of Communion of His life-giving Body and Blood. The words of the Savior, sounded at the Last Supper, the priest proclaims loudly: "Take, eat, this is my body, which is broken for you for the remission of sins". At the same time, he points to the diskos with the Lamb. And further: “Drink from her all, this is My Blood of the New Testament, which is shed for you and for many for the remission of sins.”, - pointing to the holy Chalice.
Further, remembering all the blessings given by God to people—the Sacrament of Communion itself, His sacrifice on the Cross, and His second glorious Coming promised to us—the priest utters an exclamation full of deep theological meaning: “Yours from Yours, offering to You about everyone and for everything”. We dare to bring these gifts to God from His creations (bread and wine), bringing a bloodless sacrifice for all the children of the Church and for all the good deeds rendered to us by Him. The chorus ends this phrase with the words: “We sing to you, we bless you, we thank you, we pray to you(You), our God".
While singing these words occurs consecration, transformation prepared bread and wine into the Body and Blood of Christ. The priest prays, prepares for this great moment, reading aloud the troparion of the third hour three times. He asks that God send His Most Holy Spirit on all those who pray and on the Holy Gifts. Then the holy Lamb signifies with the words: “And make this bread, the precious body of your Christ”. The deacon answers: "Amen". Then he blesses the wine, saying: “And the hedgehog in this Cup is the precious Blood of Thy Christ”. The deacon replies: "Amen". Then he marks the paten with the Lamb and the holy Chalice with the words: "Changing by Your Holy Spirit". The consecration of the Holy Gifts ends three times: "Amen, amen, amen". The clergy bow to the ground before the Body and Blood of Christ. The Holy Gifts are offered as a bloodless sacrifice for everyone and everything without exception: for all the saints and for the Mother of God, as is said in the exclamation of the priest, which is the end of the priestly prayer: "Considerably(especially) of the Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary". In response to this exclamation, a hymn dedicated to the Mother of God is sung: "Worthy to eat". (On Pascha and on the Twelfth Feasts, before the giving away, another Theotokos hymn is sung - the merit.)
This is followed by a litany which prepares the faithful for communion and also contains the usual petitions of the petitionary litany. After the litany and the exclamation of the priest, the Lord's Prayer is sung (most often by all the people) - "Our Father" .
When the apostles asked Christ to teach them how to pray, He gave them this prayer. In it, we ask for everything necessary for life: for everything to be the will of God, for daily bread (and, of course, for the Lord to vouchsafe us to receive heavenly bread, His Body), for the forgiveness of our sins and for so that the Lord would help us overcome all temptations and deliver us from the wiles of the devil.
Priest's voice: "Holy to the holy!" tells us that one must approach the Holy Mysteries reverently, sanctifying oneself with prayer, fasting, and being cleansed in the Sacrament of Penance.
In the altar, at this time, the clergy crush the holy Lamb, commune themselves and prepare the Gifts for the communion of believers. After that, the royal doors open, and the deacon takes out the holy Chalice with the words: "Come with the fear of God and faith". Opening of the Royal Doors marks the opening of the Holy Sepulcher, and removal of the Holy Gifts The appearance of the Lord after His resurrection.
The priest reads the prayer of St. John Chrysostom before Holy Communion: I believe, Lord, and I confess for you are truly the Christ, the Son of the Living God, who came into the world to save sinners, and from them I am the first ... ”And people pray, listening to humble prayer, realizing their unworthiness and bowing before the greatness of the taught shrine. The prayer before communion with the Body and Blood of Christ ends with the words: “I will not kiss Thee, like Judas, but like a thief I confess Thee: remember me, Lord, in Thy Kingdom. May the communion of Thy Holy Mysteries, Lord, not be for judgment and condemnation, but for the healing of soul and body. Amen".
One who communes unworthily, without faith, without contrition of heart, having malice and resentment towards his neighbor in his heart, is likened to Judas the traitor, who was one of the twelve disciples, was present at the Last Supper, and then went and betrayed the Teacher.
All those who were preparing for communion and received permission from the priest partake of the Holy Mysteries of Christ. After that, the priest brings the holy Chalice into the altar.
The priest overshadows those who pray with the holy Chalice with the words: "Always, now and ever and forever and ever" and carries it to the altar. This marks the last appearance of the Savior to the disciples and His ascension to heaven.
The deacon pronounces a short litany of thanksgiving, ending with the priest's prayer behind the ambo (that is, read before the ambo).
At the end of the liturgy, the priest says vacation. On leave, the Mother of God, the saint whose liturgy was celebrated, the saints of the temple and the day are usually remembered.
All those who pray kiss holy cross held by the priest.
After the liturgy, thanksgiving prayers for Holy Communion are usually read. If they are not read in the temple, all those who take communion read them when they come home.