Orthodox faith - the rule for Easter. Easter clock
The Easter service is filled with joy and exultation in the resurrection of the Savior. And the most striking part of it is, perhaps, precisely the hours of Easter, but their meaning may not always be clear to each of us.
“Beloved brothers and sisters in Christ, my friends! Of course, you yourself noticed that among our many great and joyful Christian holidays, the feast of the Bright Resurrection of Christ stands out with special solemnity, special joy - holidays, a holiday and a triumph of celebrations!
Archimandrite John (Krestyankin)
On Easter night, the most joyful festive service is celebrated. On this day, we do not hear psalms, almost nothing is read, but more is sung, joyfully, jubilantly, glorifying the Risen Savior.
More than once during Holy Pascha we hear Easter Clock, but it happens that we do not notice them, because they are not read as usual, but are sung, and consist of selected Easter hymns, easily recognizable by ear. These are not the usual hours that are read on other days of the year and set the worshipers in a repentant mood. They do not contain prayers of repentance (except Lord have mercy), they are filled with joy and thanksgiving to Christ God.
The Easter Hours begin with the priest's usual call to glorify God - an exclamation that is pronounced before the start of most services: "Blessed be our God always, now and ever, and forever and ever."
Word amending- a short participle formed from the verb poprati, the meaning of which is preserved in modern Russian, although it refers to outdated and high vocabulary, - “to trample underfoot, reject, humiliate”. The highlighted word is the participle shy (“located, staying”), formed from the verb bhtn and acquiring a suffix -usch- in all forms except Im. case singular male.
Thus, Christ rose from the dead, conquering death by death and giving life to those in the tombs.
After the troparion of Pascha, the Sunday Hymn of the 6th tone follows three times: “Having seen the Resurrection of Christ, let us worship the Holy Lord Jesus, the only sinless one, we worship Your Cross, Christ, and we sing and glorify Your holy Resurrection: Thou art our God, unless we know otherwise, we call Your name. Come, all faithful, let us bow to the Holy Resurrection of Christ: behold, through the Cross, the joy of the whole world. Always blessing the Lord, let us sing of His Resurrection: having endured the crucifixion, destroy death by death.
Here is expressed our call to worship the only sinless Lord, seeing His resurrection. We cry to Christ: “We sing and glorify Thy Holy Resurrection, for (“bo”) You are our God, we know no other than You.” Does the Church Slavonic word correspond to the Greek πλήν and is translated into Russian as "Besides". It is also found, for example, in the Gospel of Mark: “And forgetting His disciples, take bread, and do not I take the only bread with me into the ships”-His disciples forgot to take the loaves, and apart from one loaf they did not have with them in the boat (Mark 8:14).
Again and again an appeal is heard to the faithful to bow to the holy Resurrection of Christ, “Behold, through the Cross, joy has come to the whole world”, i.e “because behold (“behold”) the joy of the whole world has come through the Cross.”
Here is the translation of this song: Seeing the Resurrection of Christ, let us worship the Holy Lord Jesus, the only sinless one. We worship Thy Cross, O Christ, and we sing and glorify Thy Holy Resurrection, for Thou art our God, we know no other than Thee, we call upon Thy name. Come, all the faithful, let us bow down to Christ's holy resurrection, for behold, joy has come to the whole world through the Cross. Always blessing the Lord, we sing of His resurrection, for He, having endured the crucifixion, crushed death by death.
After the Sunday song, the choir sings ipakoi, which tells about the meeting of the holy myrrh-bearing women of the Angel at the tomb of the Risen Christ: “Having anticipated the morning even about Mary, and having found the stone rolled away from the tomb, I hear from the Angel: in the light of the ever-present Existing, with the dead, what are you looking for like a man? See the linen of the grave, and preach to the world, as the Lord has arisen, killing death, as the Son of God, who saves the human race. ”
Word ipakoi- of Greek origin, associated with the verb ύπακούω, which means "listen, answer, respond, be obedient." In the ancient Church, this word was used to refer to the method of performing psalms, in which one deacon began to sing the verse of the psalm, and the people present either finished the verse or sang along with the refrain. Most often, as in our case, the ipakoi tells how the angel announced to the myrrh-bearing women, the myrrh-bearing women to the apostles, and both of them to the whole world about the Resurrection of Christ.
The combination of the highlighted preposition and the noun - about Mary - corresponds to the Greek περί Μαρίάμ. The Church Slavonic preposition o has several meanings, each of which goes back to the Greek version. We are dealing with the Greek preposition περί, denoting "around, around, on, around, about", i.e more about Mary- these are those who were with Mary, while the relative pronoun even indicates that they were women, this is also indicated by the sacraments of the preceding, having found. The meaning of the phrase "anticipating the morning" is revealed through the search for cognate words in Russian, for example, preliminary, i.e preceded by something. anticipating the morning- this is about the holy Myrrh-Bearing Women, who, together with Mary Magdalene, came to the tomb of the Savior long before morning and found, found (found) a stone rolled away from the tomb in the rock where Jesus Christ was buried.
The angel who sat on this stone said to the myrrh-bearing women: “What are you looking for, as a person, among the dead (with the dead) of the One who is in the eternal, ever-existing light? Look at the burial (coffin) linens, covers, go quickly, run (tetsite) and preach, proclaim to the world that the Lord has risen ... " Verb tecite- this is a form of the imperative mood of the Church Slavonic verb mother-in-law, ascending to the Proto-Slavic *tekti, from which they originated: the Old Russian verb techi "flow, move, run", Old Church Slavonic - teshti, Russian - flow and etc.
So, the Angel informs the holy myrrh-bearing women that the Lord has risen, having mortified (mortifying) death, that is, putting it to death, because He is the Son of God who saves the human race.
The Russian version of the ipakoi text is as follows: The women who came with Mary before dawn and found the stone rolled away from the tomb heard from the Angel: “In the light of the eternal Abiding One, what are you looking for among the dead as a person? Look at the burial sheets, run and proclaim to the world that the Lord has risen, killing death, for He is the Son of God, who saves the human race!
After the ipakoi, the choir performs the Easter kontakion: “If you also descended into the grave, Immortal, but you destroyed the power of hell, and you rose again as the Conqueror, Christ God, prophesying to the myrrh-bearing women: Rejoice! and by Your apostle grant peace, give resurrection to the fallen.
Word more in Church Slavonic has several meanings: 1) if, if; 2) when; 3) because; 4) what not; 5) though; 6) whether; 7) maybe. However, in combination with the union and (even more) only the meaning “although” appears, so the translation of the beginning of the kontakion will be as follows: "Although You descended into the tomb, Immortal One, You destroyed the power of hell." The masculine participle prophetic is formed from the verb broadcast, i.e. "to speak, to preach, to pronounce", but not "predict, speak in a solemn, indisputable tone" what is the meaning of the verb broadcast In russian language.
Although You descended into the tomb, Immortal, You destroyed the power of hell and resurrected as a conqueror, Christ God, exclaiming to the myrrh-bearing women: “Rejoice!” and granting peace to Your Apostles, You who give resurrection to the fallen.
The kontakion is followed by three troparia: “In the tomb of the flesh, in hell with a soul like God, in paradise with a thief, and on the Throne you were, Christ, with the Father and the Spirit, fulfilling everything, indescribable.”
Christ as God was flesh in the tomb, soul in hell, heaven with the thief(Luke 23:39–43) and on the throne - with the Father and the Holy Spirit. Participle fulfill derived from the verb fulfill, which semantically does not correspond to Russian and is translated as "to fill, satiate, fatten": Christ, "indefinable, unlimited"- this is the meaning of the selected word, it fills everything with Itself.
Like the Life-bearer, like the most beautiful paradise, truly the brightest of the halls of every royal one, Christ, Thy tomb, the source of our Resurrection.
Life-bearer- this is the one who bears the Life - Christ, that is, the tomb of the Savior truly appeared (“appeared”) more beautiful than paradise and brighter than any royal palace. Church Slavonic adjectives reddest and brightest they act in the form not of a superlative degree, as in Russian, but in a comparative one.
Highly consecrated Divine village, rejoice: for you have given joy, O Theotokos, to those who call: blessed are you among women, O All-blameless Lady.
The third troparion is dedicated to the Mother of God: “Rejoice, because through You, Mother of God, joy is given to those who cry out: Blessed are You among women (“in wives”), All-blameless Lady.” Word village in Church Slavonic means house, dwelling, temple, therefore the Mother of God is called the consecrated divine habitation of the Most High.
We indicate the translation of all three troparia:
Christ, You, as God, were in the tomb - flesh, in hell - soul, in paradise - with the thief and on the throne - with the Father and the Holy Spirit, filling everything, Boundless.
The bearer of life, truly a paradise more beautiful and brighter than any royal palace, was Your tomb, Christ, the source of our resurrection.
Divine consecrated Dwelling of the Most High, rejoice! For through You, Mother of God, joy is given to those who cry out: “Blessed are You among women, All-blameless Lady!”
The following are the closing prayers and dismissal of the priest: “The Risen Christ, our true God, through the prayers of His Most Pure Mother, our reverend and God-bearing father and all the saints, will have mercy and save us, as He is Good and Lover of mankind.”
So done Hours on the Holy Days of Easter. In addition, during the entire Bright Week until Saturday morning inclusive, such a rite of hymns is supposed to be performed instead of morning and evening prayers.
“By His Resurrection, Christ conquered sin and death, crushed the gloomy kingdom of Satan, freed the enslaved human race, and removed the seal from the greatest mysteries of God and man. He deserves honor and glory, with the Father and the Holy Spirit - the Trinity Consubstantial and Indivisible, now and forever, at all times and forever and ever. Amen"(St. Nicholas of Serbia).
☦ "Orthodox funeral - what you need to know and do" (brief memo) Contents: 1. "Funeral" "After the departure of the soul from the body" "Reading the Psalter for the deceased" "Panikhida" "Funeral service and burial" "Funeral service" 2. "Orthodox funeral: about the last honors" 3. "Funeral service - why do we not funeral service Gentiles?" 4. "How to prepare for the funeral of a loved one? What should not be forgotten when seeing him off on his last journey?" 5. "How to help dead relatives?" 6. "Commemoration at the Liturgy - how do the departed feel?" 7. "How is the commemoration performed at the proskomedia?" "What is a registered note" "Why should we pray for the dead" Funeral "Usually, before the end, a person is not able to take care of himself, therefore the duty of every believer is to do everything so that the transition to another world is formed for the dying in a Christian way. Relatives of the dying person should show him all their love and warm participation, forgiving and forgetting mutual insults and quarrels. Not concealing an imminent death, but helping to prepare for the great transition to the afterlife - this is the main duty of relatives. Earthly affairs, worries and addictions of the dying remain here. With all thoughts rushing towards the future eternal life, with repentance, contrition for the sins committed, but also with firm hope in the mercy of God, the intercession of the Mother of God, the Guardian Angel and all the saints, the dying person must prepare to appear before the Judge and our Savior. In this most important matter, a conversation with a priest is indispensable, which should end with the Sacraments of Repentance, Consecration of the Unction (Unction) and Holy Communion, for which it is necessary to invite a priest to the dying. In moments of separation of the soul from the body, the Canon of Prayer to the Most Holy Theotokos is read on behalf of a person with a soul separated and unable to speak. It is read from the face of a man who is separated from his soul and unable to speak. The lips of the dying are silent, but the Church on his behalf depicts all the weakness of the sinner, ready to leave the world, and entrusts him to the Most Pure Virgin, whose help is called upon in the verses of the departing canon. This canon ends with the priest's prayer for the release of the soul of the dying from all bonds, for liberation from any oath, for the forgiveness of sins and repose in the abodes of the saints. If a person suffers long and hard and cannot die, then another canon is read over him for the exodus of the soul, called the Canon, which is washed for the separation of the soul from the body, when a person suffers for a long time. The great suffering of the dying awakens to intensify the prayer for his peaceful death. The soul of a priest long suffering through the mouth prayerfully seeks help from the earthly and heavenly Church. The canon ends with two priestly prayers. Both canons on the exodus of the soul in the absence of a priest can and should be read at the bedside of a dying layman, omitting prayers intended for reading only by a priest. ☦ "After the departure of the soul from the body" After the soul of a Christian, admonished and comforted by the prayers of the Church, left the mortal body, the love of the brethren and the care of the Church does not end. Immediately after washing the body of the deceased and dressing him in funeral clothes, the Follow-up on the departure of the soul from the body * is read over the deceased, and then, if possible continuously, according to a special order, the Psalter is read. The follow-up to the exodus of the soul from the body is much shorter than the usual memorial service. The Holy Church, considering it necessary to lift up the first prayer for the deceased almost immediately after the departure of the soul from the body, at the same time enters into the position of those around the deathbed, who in the last hours, and sometimes days, have experienced much mental suffering and physical labor. And the Church, as a loving, caring mother, reduces the first necessary, urgent prayer at the tomb as much as possible. The prayer that ends the Follow-up can also be read separately: “Remember, Lord our God, in the faith and hope of the belly of the eternal reposed of Your servant (Your reposed servant), our brother (our sister) (name), and as Good and Humane, let go sins and consume iniquities, weaken, leave and forgive all his (her) voluntary sins and involuntary, deliver him (her) eternal torment and the fire of Gehenna, and grant him (her) the communion and enjoyment of Your eternal good, prepared for those who love You: otherwise, and sin, but do not depart from You, and unquestionably in the Father and the Son and the Holy Spirit, Your God in the Trinity glorified, faith, and the Unity in the Trinity and the Trinity in Unity Orthodox even until the last breath of confession. The same, be merciful to that (then) be, and faith, even in Thee, instead of deeds, and with Your saints, like Generous, rest in peace: there is no man who will live and not sin, but You are One besides all sin and the truth is Your truth forever, and you are the only God of mercy and generosity, and love of mankind, and we send glory to you, the Father and the Son and the Holy Spirit, now and forever and forever and ever. Amen." If for some reason the Follow-up on the Exodus of the Soul cannot be performed by the priest, it must certainly be read by the reader of the Psalter before the reading of the Psalter itself (as indicated in the old manuals on reading the Psalter over the body of the deceased). The canon for the deceased, which is part of the Follow-up on the Exodus of the Soul from the Body, is desirable to read daily until the burial of the deceased. (In some prayer books, the Canon for the reposed is called the “Canon of the One Departed.”) In addition, this canon is read each time after reading the entire Psalter over the deceased. Following the departure of the soul from the body is only the beginning of a whole series of prayers and chants, which continues near the coffin of the deceased almost continuously until the burial itself. Immediately after the end of the Follow-up on the exodus of the soul from the body, the reading of the Holy Scriptures begins at the tomb of the deceased: at the tomb of the priest - the Holy Gospel, at the tomb of the layman - the Psalter. ☦ "Reading the Psalter for the Deceased" In the Orthodox Church, there is a good custom of continuous reading of the Psalter over the body of the deceased (except for the time when requiems or funeral litias are performed at the tomb) before his burial and in memory after his burial. The reading of the Psalter for the dead has its origin in the most remote antiquity. Serving as a prayer to the Lord for the dead, it brings them great comfort both in itself, as a reading of the word of God, and as testifying to the love of their living brethren for them. It also brings them great benefit, for it is accepted by the Lord as a pleasant propitiatory sacrifice for the cleansing of the sins of those who are commemorated - just as any prayer, any good deed is accepted by Him. The reading of the Psalter begins at the end of the "Following the Exodus of the Soul." Psalms should be read with tenderness and contrition of the heart, without haste, delving into what is being read with attention. Reading the Psalter by the commemorators themselves brings the greatest benefit: it testifies to the great degree of love and zeal for the commemorated of their living brethren, who themselves personally want to work in their memory, and not replace themselves in labor with others. The feat of reading will be accepted by the Lord not only as a sacrifice for those who are commemorated, but as a sacrifice for those who bring it themselves, those who labor in reading. Any pious believer who has the skills of error-free reading can read the Psalter. The position of the reader of the Psalter is the position of the one who prays. Therefore, it is more fitting for the reader of the Psalter to stand as a person praying (at the feet of the coffin of the deceased), if a special extreme does not force him to sit down. Negligence in this matter, as in the observance of other pious customs, is offensive both to the sacred rite, blessed by the Holy Church, and to the word of God, which, in case of carelessness, is read as if inconsistent with the intention and feeling of the praying Christian. When reading the word of God over the body of the deceased, relatives and friends of the deceased should be present. If it is impossible and not always convenient for households and relatives to continuously participate in prayer and the reading of the Psalter, then at least from time to time they need to join their prayers with the prayer of the reader; it is especially appropriate to do this during the reading of the prayer for the dead between the psalms. In the Apostolic decrees, it is commanded to perform psalmody, readings and prayers for the dead on the third, ninth and fortieth days. But for the most part, the custom was established to read psalms for the dead for three days or all forty days. The three-day reading of the Psalter with prayers, which constitute a special burial rite, for the most part coincides with the time during which the body of the deceased remains in the house. Below is an excerpt from the chapter "Reading the Psalter for the Dead" from the book of Bishop Athanasius (Sakharov) "On the Commemoration of the Dead According to the Charter of the Orthodox Church." If the reading of the Psalter is done only for the sake of commemoration, especially at the grave of the deceased, then there is no need to read the troparia and prayers assigned for the usual cell rule according to kathisma. It would be more appropriate in all cases and after each glory and after the kathisma to read a special memorial prayer. Regarding the formula for commemoration when reading the Psalter, there is no monotony. Various prayers are used in different places, sometimes arbitrarily composed. The practice of ancient Russia consecrated the use in this case of that funeral troparion, with which the cell reading of the funeral canons should end: Remember, Lord, the soul of your deceased servant, and during the reading five bows are supposed, and the troparion itself is read three times. According to the same old practice, the reading of the Psalter for the repose is preceded by the reading of the canon for the dead many or for the one who died**, after which the reading of the Psalter begins. After reading all the psalms, the funeral canon is read again, after which the reading of the first kathisma begins again. This order continues throughout the reading of the Psalter for the dead. ☦ "Panikhida" There is a misconception that it is impossible to perform memorial services for the deceased before his funeral. On the contrary, it is very good to order memorial services for the deceased in one or more churches on all the days preceding the burial. According to the teachings of the Church, the soul of a person goes through terrible ordeals at a time when his body lies lifeless and dead, and, no doubt, at this time the soul of the deceased has a great need for the help of the Church. A memorial service helps to facilitate the soul's transition to another life. The beginning of memorial services goes back to the very first times of Christianity. Translated from Greek, the word "requiem" means "all-night singing." Persecuted by Jews and pagans, Christians could pray and make a bloodless sacrifice without interference and anxiety only in the most secluded places and at night. And only at night could they clean up and escort the bodies of the holy martyrs to eternal rest. It was done like this: they secretly carried away the tormented, disfigured body of some sufferer for Christ somewhere to a distant cave or to the most secluded and safe house; here, throughout the night, they sang psalms over him, then gave him a reverent kiss, and by morning they buried him in the ground. Subsequently, in the same way, they saw off to eternal rest those who, although they did not suffer for Christ, devoted their whole lives to serving Him. Such an all-night psalmody over the deceased was called a memorial service, that is, an all-night vigil. Hence the prayers and psalmody over the deceased or in his memory and received the name panikhida. The essence of the requiem lies in the prayerful commemoration of our deceased fathers and brothers, who, although they died faithful to Christ, did not completely renounce the weaknesses of fallen human nature and took their weaknesses and infirmities with them to the grave. Performing a memorial service, the Holy Church focuses all our attention on how the souls of the departed ascend from the earth to the Judgment of God, how they stand at this Judgment with fear and trembling, confessing their deeds before the Lord, not daring to anticipate from the all-just Lord the mysteries of His judgment over our souls. deceased. The hymns of the memorial service not only bring relief to the soul of the deceased, they are also comforting for those who pray. ☦ "Funeral service and burial" The burial of the deceased Christian takes place on the third day after his death, (in this case, the day of death is always included in the count of days, even if death occurred a few minutes before midnight). Under emergency circumstances - wars, epidemics, natural disasters - burial is allowed even earlier than the third day. The Gospel describes the rite of the burial of the Lord Jesus Christ, which consisted in washing His Most Pure Body, putting on special clothes and being placed in a tomb. The same actions are supposed to be performed on Christians at the present time. The washing of the body represents the purity and innocence of the righteous in the Kingdom of Heaven. It is performed by one of the relatives of the deceased with the reading of the Trisagion prayer: "Holy God, Holy Mighty, Holy Immortal, have mercy on us." The deceased is freed from clothes, his jaw is tied up and placed on a bench or on the floor, spreading a cloth. For ablution, a sponge, warm water and soap are used, rubbing all parts of the body three times with cross-shaped movements, starting from the head. (It is customary to burn the clothes in which a person died, and everything that was used during his ablution.) The washed and clothed body, on which there must be a cross (if preserved, a baptismal one), is placed face up on the table. The mouth of the deceased must be closed, eyes closed, arms folded crosswise on the chest, right over left. The head of a Christian is covered with a large scarf that completely covers her hair, and its ends can not be tied, but simply folded crosswise. The Crucifixion is put into the hands (there is a special type of funeral type of the Crucifixion) or an icon - Christ, the Mother of God or the heavenly patron. (You should not put on a tie on a deceased Orthodox Christian.) If the body is transferred to the morgue, then all the same, even before the arrival of the funeral services, the deceased must be washed and clothed, and when the body is returned from the morgue, put a whisk and Crucifixion in the coffin. Shortly before the removal of the coffin from the house (or the issuance of the body in the morgue), over the body of the deceased, “Following the outcome of the soul from the body” is read again. The coffin is taken out of the house feet first with the singing of the Trisagion. The coffin is carried by relatives and friends, dressed in mourning clothes. Since ancient times, Christians who participated in the funeral procession carried lighted candles. The orchestra at the funeral of Orthodox Christians is inappropriate. According to the charter, when the body is brought into the temple, the bell must ring with a special funeral ringing, which announces to the living that they have one less brother. In the temple, the body of the deceased is placed on a special stand with their feet to the altar, and candlesticks with lighted candles are placed crosswise near the coffin. The lid of the coffin is left in the porch or in the yard. It is allowed to bring wreaths and fresh flowers into the church. All worshipers have burning candles in their hands. A memorial kutya is placed on a separately prepared table near the coffin, with a candle in the middle. Don't forget to bring your death certificate to the temple. If, for some reason, the delivery of the coffin to the temple is delayed, be sure to notify the priest and ask for a postponement of the funeral. ☦ "Funeral Service" In common speech, the funeral service, because of the abundance of hymns, is called "Following the deathly mundane bodies." It is in many ways reminiscent of a memorial service, since it includes many hymns and prayers that are common with the following of a memorial service, differing only in the reading of the Holy Scriptures, the singing of funeral stichera, farewell to the deceased and the burial of the body to the earth. At the end of the funeral service, after reading the Apostle and the Gospel, the priest reads a prayer of permissiveness. With this prayer, the deceased is allowed (liberated) from the prohibitions and sins that burdened him, in which he repented or which he could not remember at confession, and the deceased is released into the afterlife reconciled with God and neighbors. In order for the forgiveness of sins given to the deceased to be more tangible and comforting for all those who mourn and cry, the text of this prayer immediately after it is read is put into the right hand of the deceased by his relatives or friends. After the permissive prayer, accompanied by the singing of the stichera “Come, let us give the last kiss, brethren, to the dead, giving thanks to God…” the farewell to the deceased takes place. Relatives and friends of the deceased go around the coffin with the body, with a bow ask for forgiveness for involuntary insults, kiss the icon on the chest of the deceased and the rim on the forehead. In the event that the funeral service takes place with the coffin closed, they kiss the cross on the lid of the coffin or the priest's hand. Then the face of the deceased is covered with a veil, and the priest sprinkles earth on the body of the deceased crosswise, saying: “The land of the Lord, and the fulfillment of it, the universe and all who live in it” (Ps. 23, 1). At the end of the funeral, the body of the deceased with the singing of the Trisagion is escorted to the cemetery. The deceased is usually lowered into the grave facing the east. When the coffin is lowered into the grave, the “Trisagion” is sung - the singing of the angelic song “Holy God, Holy Strong, Holy Immortal, have mercy on us”; an eight-pointed cross is placed above the grave mound - a symbol of our salvation. The cross can be made of any material, but it must be of the correct shape. He is placed at the feet of the deceased, with a crucifix to the face of the deceased.
The temple is alreadyRussian and ready for service,but everyone needs to get out of it. And the doors must be closed. Now in our minds the temple is the Life-Giving Sepulcher of the Savior. And we ourselves go to him, as once myrrh-bearing women.
Solemn bell
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The basis of the world is the week. The number six indicates the created world, and the number seven reminds us that the created world is covered with blessing. Here is the key to understanding the celebration of the Sabbath. On the seventh day, i.e. On Saturday, God blessed what He created, and, resting on Saturday from daily affairs, a person had to reflect on the affairs of the Creator, praise Him for the fact that He arranged everything miraculously. On Saturday, a person was not supposed to show his hair.
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Without faith in the Risen Christ, there is no Christianity. That is why all the opponents of our faith are persistently trying to shake the truth of the Resurrection.
The first objection: Christ did not die on the cross: He only fell into a deep faint, from which he later woke up in a cave, got up from His bed, rolled away a huge stone from the doors of the tomb and left the cave ... To this ...
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From the day of Holy Pascha to the feast of the Ascension (the 40th day), the Orthodox greet each other with the words: "Christ is Risen!" and answer "Truly Risen!"
EASTER HOURS
ABOUT PARTICIPATION
BRIGHT WEEK
The entire Bright Week is the brightest days of the church year, when the Divine Liturgy is served every day at the open Royal Doors. And only in this week (week) after each after each Divine Liturgy, a procession with the icon, Banners, Artos is performed.
One-day fasts are canceled on Wednesdays and Fridays.
Orthodox prayers from Easter to Ascension allow Christians to remain in a joyful state for another 40 days after the Bright Resurrection of Jesus Christ. The Great Lent, which was not easy, but filled with a special cleansing power, was left behind. Removed all restrictions on food intake, on all days except Wednesday and Friday.
Spiritual life becomes even more intense, it is filled with special solemnity and grandeur. Another 40 days sounds in the greetings of believers “Christ is Risen! Truly Risen!”, and morning and evening prayers are read according to special rules, painted in the Triodion, the book of canons.
Easter is the greatest holiday in the life of any Christian
Features of reading prayers from Easter to Ascension
The main feature of reading prayer rules is the change in the canon. During this period, the canons of repentance to the Savior Christ, the Most Pure Mother of God are not read, the Paschal troparion and the canon sound.
- Paschal troparion: "Christ is risen from the dead, overcoming death by death, and gave life to all that are in the tombs."
- Paschal kontakion: “He also descended to the tomb, like the Immortal, destroyed the power of hell, resurrected as the Conqueror, Christ God, proclaiming to the myrrh-bearing women: Rejoice! And give peace to Your Apostles, resurrection to fallen people.
- Before prayers, the texts of the Psalter are not read, the troparion is pronounced three times.
- Before the feast of the Trinity or Pentecost, prostrations are not made.
- Reading returns from Monday of the second week:
- morning and evening rules;
- canons to the Savior Christ, the Most Pure Mother of God, saints.
Morning and evening prayer rule
The morning rule after Pascha is not read for only one week, but is sung, for this time is allocated before the Liturgy, before the start, “Christ is Risen!” is sung 3 times, then the troparion and canon, 40 times “Lord, have mercy!” and again repeats "Christ is Risen!"
Readings of prayers from Easter to Ascension
From the second week after the Bright Resurrection, the usual reading of the morning prayer rule returns.
Holy God, Holy Mighty, Holy Immortal, have mercy on us. (Three times)
Holy Trinity, have mercy on us; Lord, cleanse our sins; Lord, forgive our iniquities; Holy One, visit and heal our infirmities, for Your name's sake.
Lord have mercy. (Three times)
Glory to the Father and the Son and the Holy Spirit, now and forever and forever and ever. Amen.
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 for every day; and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from the evil one.
Have mercy on us, Lord, have mercy on us; bewildering any answer, we offer this prayer to you as the Lord of sinners: have mercy on us.
Glory to the Father and the Son and the Holy Spirit.
Lord, have mercy on us, for we trust in You; do not be angry with us, remember our iniquities below, but look now as if you are merciful, and deliver us from our enemies; You are our God, and we are Your people, all works are by Your hand, and we call on Your name.
And now and forever and forever and ever. Amen.
Open the doors of mercy to us, blessed Mother of God, who hope in You, let us not perish, but let us be delivered from troubles by You: Thou art the salvation of the Christian race.
Lord have mercy. (12 times)
Coming to Communion during Bright Week, Christians do not take food and water from midnight until they receive the Holy Gifts, but are released at this time from fasting during the previous day. This does not mean permissiveness in overeating and amusements. Before Communion, Orthodox believers are filled with reverence, the fear of God, limiting themselves to worldly comforts.
Christians who have confessed before Easter and who have not committed serious sins are allowed to take communion before Ascension without a church confession, having repented of their sins during home prayer. For complete peace of mind, the issue of taking the sacrament without confession is previously discussed with the spiritual mentor.
Communion is the most important sacrament of the Orthodox Church.
Daily cell evening prayer is an Orthodox tradition, after the Resurrection of the Lord, Easter hours are read, identical to the morning readings with one difference, instead of “King of Heaven” it is pronounced “Christ is Risen!”
For 40 days, the Orthodox people celebrate Easter, before the Ascension of the Lord, the Liturgy of Matins and Vespers is served, while the royal doors are open. Before the Feast of the Ascension, the last religious processions are made in the churches, completing the Easter celebrations.
Important! Staying in a state of prayer from Easter to Ascension is like sowing. During Easter matins and vespers, Christians sow joy, peace, peace and prosperity into the future, given to us by God the Father, the Holy Spirit through the sacrifice and Blood of Jesus Christ.
Christ is risen! Truly Risen!
Morning prayers from Easter to Ascension
On April 28, 2019, Easter is celebrated - the main holiday of the Orthodox calendar, personifying the salvation of the soul and renewal. Prayers that are read these days in churches, including the Easter prayer "Christ is risen from the dead", have a special energy.
It is believed that these days the higher powers especially favor the believers. Prayers for Easter help to attract good luck, protect loved ones from misfortunes, recover from ailments, successfully start a new business, and even improve their financial situation.
During the entire Holy (Easter) week in Orthodox churches, instead of traditional morning and evening prayers, the Easter hours are read (Prayers of the Easter Hours, full of joy and thanksgiving to Christ). Before all prayers, including those of thanksgiving after communion, the troparion of Pascha is read three times.
Prayer for Easter "Christ is risen from the dead"
“Christ is risen from the dead, trampling down death by death, and bestowing life on those in the tombs.” (Three times)
“Having seen the Resurrection of Christ, let us worship the holy Lord Jesus, the only sinless one.
We worship Thy Cross, O Christ, and we sing and glorify Thy holy Resurrection: Thou art our God, unless we know Thee otherwise, we call Thy name.“Come, all you faithful, let us worship the holy Resurrection of Christ: behold, the joy of the whole world has come through the Cross. Always blessing the Lord, let us sing of His resurrection: having endured the crucifixion, destroy death by death. (Read three times)
The prayer "Christ is risen from the dead", like other Easter prayers, has a deep meaning. Having resurrected, Jesus showed people that the soul is eternal and does not die even when the physical body comprehends the end. Through Christ, believers realize that they will eventually be resurrected from the dead and have a beautiful and bright eternal life.
These days, the Paschal canon of John of Damascus is also read in churches - it replaces the canons of the Penitent One, the Mother of God and the guardian angel. At the same time, psalms and prayers from the Trisagion ("Holy God ..") to "Our Father" with troparia after it are not performed. Easter prayers The Easter Hours are sung instead of Compline and Midnight Occupancy.
In addition to the prayer “Christ is risen from the dead”, the following prayer is traditionally read or sung on Easter, which is performed at the end of the Easter akathist.
“Oh, Most Holy and Greatest Light of Christ, Resplendent throughout the world more than the sun in Your Resurrection! On this bright and glorious and saving day of Holy Pascha, all the angels in heaven rejoice, and every creature rejoices and rejoices on earth, and every breath glorifies Thee, its Creator. Today, the gates of paradise are opened, and the dead are freed into hell by Your descent. Now all is filled with light, heaven is earth and the underworld. May Your light also come into our gloomy souls and hearts, and may it enlighten our existing night of sin there, and may we also shine with the light of truth and purity in the bright days of Your Resurrection, like a new creature about You. And thus, enlightened by Thee, we will come forth enlightened in meeting Thy, who proceeds to Thee from the tomb, like the Bridegroom. And as thou didst rejoice on this most bright day with the appearance of Your holy virgins in the morning from the world to Your tomb who came, so now enlighten the night of our deep passions and shine on us the morning of dispassion and purity, let us see Thee with the hearts of the eyes red more than the sun of the Bridegroom and let us hear still your longed-for voice: Rejoice! And having tasted the Divine joys of Holy Pascha while still here on earth, may we be partakers of Thy eternal and great Pascha in heaven in the non-evening days of Thy Kingdom, where there will be unspeakable joy and unspeakable voice of celebrating and unspeakable sweetness of those who see Thy Face inexpressible kindness. Thou art the true light, enlightening and illuminating every one, Christ our God, and glory befits you forever and ever. Amen".
During Easter, believers ask the higher powers for health and well-being for themselves and their loved ones. Easter prayers are read not only in church, repeating their words aloud or silently after the priest, but also at home in front of Orthodox icons - in complete solitude, turning their thoughts and words to God. At Easter, you can read the Easter Hours, "Christ is risen from the dead" and others that are given in most prayer books.
A prayer for healing from three deaths is read on your knees when the bells ring in the church.
“In the name of the Father, Son and Holy Spirit. Now and forever and forever. Amen. Under Tsar Manuel Komnenos, at his golden laurel, the holy Luke Christoverg served the Lord God. On the eve of Easter, the saint, in a golden laurel, Hodegetria, the Mother of God, appeared to two blind men. She brought them to Blachernae Church. Angels, cherubim, seraphim sang, the blind saw their sight before mother Hodegetria. The holy Ruts wrote this prayer. All forty saints blessed her. Truly! The Lord Himself said: “Whoever reads this prayer before Easter, with the help of it, will leave three deaths.” In the name of the Father and the Son and the Holy Spirit. Now and forever and forever and ever. Amen".
They also read the Easter prayer, which protects believers from troubles and misfortunes:
“In the name of the Father and the Son and the Holy Spirit. Mother Mary carried Christ, gave birth, baptized, fed, watered, taught prayers, saved, protected. And then she sobbed at the cross, shed tears, lamented, and suffered along with her dear son. Jesus Christ rose on Sunday, henceforth His glory from earth to heaven. Now he himself takes care of us, his slaves, graciously accepts our prayers. Lord, hear me, save me, protect me from all troubles now and forever. In the name of the Father and the Son and the Holy Spirit, now and forever and forever and ever. Amen".
You can also read a conspiracy for health, which will help you forget about ailments and restore strength to you and your loved ones:
“In the kingdom of heaven there is a wonderful spring. Whoever touches the water, whoever washes with water, ailments will be washed away from him. I collected that water, I gave it to the servant of God (name). In the name of the Father and the Son and the Holy Spirit. Amen".
At the same time, the pectoral cross of a person who needs healing is lowered into the water consecrated in the church. Then the cross is put on the sick person. It is necessary to anoint the patient's forehead with holy water three times, then sprinkle his body 3 times a day for 7 days - and he will recover.
In order for peace and harmony to reign in the family, you need to read the following Easter prayer 12 times on the third day after Easter:
2018-05-15“Lord, help, Lord, bless with a bright Easter,
Pure days, joyful tears.
In the name of the Father and the Son and the Holy Spirit.
John the Faster, John the Theologian, John the Baptist,
John the long-suffering, John the headless,
Archangel Michael, Archangel Gabriel, George the Victorious,
Nicholas the Wonderworker, Barbara the Great Martyr,
Faith, Hope, Love and their mother Sophia,
Pray for the common path of God's servants (names of the warring).
Calm their anger, tame their anger, appease their rage.
Ratyu his saint,
By invincible, indomitable force, lead them to agreement.
In the name of the Father and the Son and the Holy Spirit. Now and forever and forever and ever. Amen".