When will Easter be in 2018, when does Lent begin and end, what preparatory weeks precede Lent, the dates of Maslenitsa and Forgiveness Sunday.

April 8, 2018 of the year Russian Orthodox Church meets Easter. Easter is always preceded by Lent , which starts in 2018 February 19. Before the beginning of Lent, three preparatory weeks were established, four weeks of Sundays, their meaning and features.

We offer a calendar of preparatory weeks for Lent for 2018.

January 28, 2018- the first preparatory week (Sunday), like the entire subsequent week, is called The Week of the Publican and the Pharisee. On Sunday, during the liturgy, the parable of the publican and the Pharisee is read, which draws the attention of believers to the external side and internal mood of a Christian’s life. This week ( until February 3) – continuous, there is no fasting on Wednesday and Friday, you can eat any food all week.

February 4, 2018- the second preparatory week (Sunday), as well as the entire subsequent week ( until February 10) is called Week of the Prodigal Son. On Sunday at the Liturgy the Gospel “About the Prodigal Son” is read, which says that the return of the lost son is always great joy for the Father. The meal this week is normal; on Wednesday and Friday meat, dairy foods and eggs are not eaten. The last day of a meat-eater always falls on Parents' Saturday.

Great Lent 2018, when it begins and ends, preparatory weeks before fasting

February 11, 2018- the third preparatory week (Sunday) is called Week of the Last Judgment. At the liturgy they read the parable about Last Judgment. This serves as a reminder to believers that a Christian must always be awake in soul and always be ready to answer for his actions. On this day you can eat meat for the last time before Lent, which is why this day is sometimes called the meat ritual.

Great Lent 2018, when it begins and ends, preparatory weeks before fasting

The next week is called meat and cheese week. People call it Maslenitsa. This week you can no longer eat meat, but dairy dishes and eggs are unlimited.

February 18, 2018- the last day before Lent. The Orthodox call this day Forgiveness Sunday. Before the beginning of Lent, it is customary to ask for forgiveness from each other, to make peace with offenders, as well as those who were voluntarily or involuntarily offended. On this day, the conspiracy for Lent takes place.

Great Lent 2018, when it begins and ends, preparatory weeks before fasting

Preparation for the Holy Pentecost begins shortly after the feast of the Epiphany, in accordance with the fact that the Lord, soon after His Baptism, withdrew into the desert for fasting, in memory of which the Pentecost was established. The Lent Day itself is preceded by four preparatory Weeks: the Week (without a week) of the Publican and the Pharisee; Weeks and Weeks: about the prodigal son, meat and cheese and cheese ("cheese").

During the preparatory weeks, he accustoms Christians to the feat of fasting by gradually increasing abstinence. After the Solid Week, fasts are restored on Wednesday and Friday, then it is forbidden to eat meat food, but it is allowed to eat dairy food on Wednesday and Friday.

Such special preparation for the fast of Pentecost is an ancient institution of the Church. The 4th century saints Basil the Great, John Chrysostom, Cyril of Alexandria and other Church Fathers left conversations and words spoken by them on the eve of a fast that has not yet come, but is only expected.

The canons and many other chants, which reveal the meaning of the preparatory weeks, were compiled in the 8th century. The Venerable Theodore and Joseph the Studites compiled services for the Week of the Prodigal Son, meat and cheese services, and in the 9th century, George, Metropolitan of Nicomedia wrote a canon for the Week of the Publican and the Pharisee.

CONTENT OF THE SERVICES OF THE PREPARATORY WEEKS OF THE HOLY QUARTECAST

Preparing the faithful for the Holy Pentecost, in his services he acts like a military leader, encouraging soldiers with wise and timely words for battle. Therefore, in the preparatory services, the Church says what can dispose believers to fasting, repentance and spiritual struggle. In her sacred memoirs, she goes back to the first days of the existence of the world and man, to the blissful state of the first parents and their fall, in order to show the beginning of sin and turn us to God. To awaken a feeling of repentance and contrition for sins during the days of the preparatory weeks, touching penitential stichera are sung at matins before the canon: “Open the doors of repentance... Instruct me in the path of salvation, Mother of God... The many cruel things I have done...”.

For the same purpose, bringing the seventy-day period of the Lenten Triodion closer to Israel’s seventy-year stay in captivity in Babylon, in some preparatory weeks he mourns the spiritual captivity of the new Israel by singing Psalm 136, “On the rivers of Babylon, there is a sad man and a mourner.”

THE WEEK ABOUT THE COLLECTOR AND THE PHARISEE

This preparatory Week received its name because during the Liturgy on this day it is read gospel parable about the publican and the Pharisee ().

Preparing people for fasting and repentance, the example of the tax collector and the Pharisee points to the true beginning and basis of repentance and all virtue - humility, and to the main source of sin and an obstacle to repentance and virtue - pride. “We conquer the Pharisee with vanity, and we bow down the publican with repentance, approaching You, the only Master: but one (but one) had boasted, having lost his good things, but (the other) having spoken nothing, was awarded gifts."

Pride breaks a person’s communication with God, the communication of love, and thereby isolates him from people, for there cannot be without love for God and love for neighbor. A person becomes an apostate, locked in his sinful, selfish will. This is stated in the chants of the service: “Every good thing is defecated (emptied) from heaving, but every evil thing is consumed from humility.” “Vanity wastes (causes a loss) the wealth of truth, but humility wastes (disperses) the multitude of passions.” “From the rot of passions the humble is exalted, but from the height of virtues everyone who is high-hearted falls fiercely.”

God the Word, Himself humbled to the weakest state human nature(before the “form of a servant”), showed humility - an excellent path to glorification (“exaltation”), and everyone who imitates Him, humbling himself, is glorified. Therefore, “to be humble in wisdom, be His disciple, even though the Tsar, chastising (teaching, teaching) everyone to be jealous of the publican’s sighing and humility.”

PECULIARITIES OF THE SERVICE OF THE WEEK OF THE COLLECTOR AND THE PHARISEE

Beginning with the Week of the Publican and the Pharisee and during all subsequent preparatory Weeks of Great Lent, stichera and the canon from the Lenten Triodion are added to the hymns of the Octoechos. At Matins, starting with the Week of the Publican and the Pharisee and ending with the 5th Week of Great Lent, after the Gospel, the singing of “Having seen the Resurrection of Christ” and the reading of Psalm 50, repentant troparia are sung, in which the repentant feeling is expressed with particular strength and depth. On “Glory”: “Open the doors of repentance for me” (instead of: “Through the prayers of the apostles”). “And now”: “On the path of salvation” (instead of “Prayers of the Mother of God”). Then - “Have mercy on me, O God” and “Many evil things I have done.”

The first song, “Open the doors of repentance,” is based on the parable of the publican and the Pharisee, from which all comparisons are borrowed to depict the feeling of repentance. The second song, “On the Path to Salvation,” is based on the parable of the Prodigal Son, and the third, “The many cruel things I have done,” is based on the Savior’s prediction of the Last Judgment. These penitential troparia are closely related to the Gospels, which are read on the preparatory Sundays for Lent: About the Publican and the Pharisee, About the Prodigal Son and About the Last Judgment.

Starting from the Week of the Publican and the Pharisee until the Sunday of All Saints, the Gospel stichera is sung before the 1st hour (on “Glory and Now”), since on the praises on “Glory” the Triodion stichera is sung instead of the Gospel stichera. At the Liturgy - the Gospel of the Publican and the Pharisee.

Thus, on the Sunday of the Publican and the Pharisee, four main features of the service can be noted:

1. Singing at Matins after the polyeleos and the Gospel of special penitential troparions.

2. Adding to the hymns of the Octoechos the hymns (including the canon) of the Lenten Triodion.

3. Reading at the Liturgy the Gospel parable of the publican and the Pharisee.

4. Permission to fast on Wednesday and Friday after the Week of the Publican and the Pharisee - a “continuous” week, or “omnivorous”, in order to expose the proud fasting of the Pharisee.

5. From the Week of the Publican and the Pharisee to the Sunday of All Saints inclusive, Sunday kontakia are not read, but are replaced at the hours, at Compline, at the Midnight Office and at the Liturgy (after entry) by “kontakia of the Triodion, and sometimes by kontakia of the Menaion, if the forefeast occurs on Sunday or an after-feast, or the memory of a great saint, or a temple saint (with the exception of the 5th and 6th Weeks).

In the 4th and 5th Sunday of Pentecost, when there is a kontakion of the Triodion to the saint (Rev. John Climacus and St. Mary of Egypt), it is not sung with “And Now”: at the Liturgy after entering it must be sung with “Glory”, and with “And Now” kontakion to the temple (if the temple of the Savior or the Mother of God) or kontakion “Shameless representation of Christians” (if the temple of a saint).

On Saturdays, starting from the Saturday following the Week of the Publican and the Pharisee, and until the Sunday of All Saints (after Pentecost), it is necessary to read the Gospel at the Liturgy in this order: ordinary Saturday, then the saint (Typikon, following the Week of the Publican and the Pharisee) .

From the Week of the Publican and the Pharisee to the Week of Vaiy, according to existing practice, the chorus “Have mercy on me, O God, have mercy on me” is added to the troparions of the canon of the Lenten Triodion on Sundays, and only on the Week of Orthodoxy and the Sunday of the Cross - the chorus “Glory to Thee, our God, glory to You." There is no specific indication in the Charter and the Triodi on this matter.

THE WEEK AND THE WEEK OF THE PRODIGAL SON

On this Week, the Gospel parable (), from which the Week itself received its name, shows us an example of God’s inexhaustible mercy towards all sinners who turn to God with sincere repentance, and indicates that no sin can defeat God’s love for mankind. Grace itself comes to meet a soul that has repented and turned from sin, imbued with hope in God; she kisses the soul, triumphs in reconciliation with it, no matter how sinful the soul may be. “Let us know, brethren, the power of the sacraments, for from sin the prodigal son who has risen (has come again) to his father’s house, the Most Good Father will kiss him, and again give the knowledge of His glory (distinctions): and the mysterious things will bring joy to the highest (powers), slaying the well-fed calf, so that we We will live together worthily (we will dwell together), to the philanthropic Father who sacrificed, and to the glorious Savior of our souls.”

The Church inspires that the true fullness and joy of a person’s life lies in his grace-filled union with God and in constant communion with Him (“may we coexist worthily”). Removal from this communication serves, on the contrary, as a source of all kinds of disasters and humiliations. “Oh, how many blessings the damned one has deprived himself of! Oh, what a kingdom the passionate I have fallen away from! Having exhausted (wasted) wealth, I have received the commandment and transgressed. Alas for me, passionate soul! You will (later) be condemned by eternal fire. In the same way, before the end, cry out to Christ God: like the prodigal son, accept me, O God, and have mercy on me.”

“The wealth that you gave me, grace, the accursed departed, indecently wickedly. Savior, having lived fornication, the demon flatteringly (deceiving the Father) squandered”, “and the accursed one obeyed (them), “and having become poor, were filled with cold<...>: Same<...>turn to the cry of the generous Father: those who have sinned in heaven and before You.”

SERVICE OF THE SEEK ABOUT THE PRODIGAL SON

At Matins on the Sunday of the Prodigal Son and then on the Sunday of Meat and Cheese, after the singing of the polyelean psalms (134 and 135) “Praise the Name of the Lord” and “Confess the Lord”, Psalm 136 “On the rivers of Babylon” is also sung, with “red alleluia”. After this, the Sunday troparia “Cathedral of Angels” are sung.

By this psalm, a sinful person is encouraged to realize his miserable state in the captivity of sin and the devil, like the Jews who realized their bitter situation in the captivity of Babylon and repented.

At Matins (after Psalm 50), the penitential troparia “Open the doors of repentance” are sung.

At the Liturgy the Gospel parable of the prodigal son is read.

The week (Sunday) about the Prodigal Son includes a week (under the same name), which, as we have already indicated, is a continuous week (permission to fast on Wednesday and Friday).

WEEK AND MEAT WEEK

The Week after the Week of the Prodigal Son and the Week that concludes it are called Meat Weeks for the reason that they end the period of eating meat. Sunday itself is also called “meat empty” (Greek: release of meat, deprivation, cessation of eating meat). The Meat Week is also called the Week of the Last Judgment, for the corresponding Gospel is read at the Liturgy ().

On Meat Saturday, before the remembrance of the Last Judgment of Christ, at which all the living and the dead will appear, he commemorates everyone from Adam to the present day who has fallen asleep in piety and right faith.

The Church commemorates “from the ages the dead, all who lived piously by faith, and those who died piously, either in deserts, or in cities, or in the sea, or on earth, or in any place from even to this day, who served God purely, our fathers and brethren, friends together and relatives of every person who has served faithfully in his life and has come to God in many ways and in many ways.” He diligently asks “to give (them) in the hour of judgment a good answer to God and to receive the right hand of His presence in joy, in the part of the righteous, and in the holy lot of light, and worthy of being His Kingdom.”

According to His inscrutable providence, God predetermined different demise for people. “It is appropriate to know,” says the Synaxarion, “that not everyone who falls into the abyss and into fire, and into the sea, and the verbal destruction, and cold (cold) and famine, suffers from this by the direct command of God: this is more (for such are) the essence of God’s destinies, their ova (when some deaths) happen by the good will (of God), the ova (others) by permission, the other (deaths) for the sake of knowledge and rebuke (terrible warning), and the chastity of others.” “By the depth of Your destinies, O Christ, You, the All-Wise One, have predetermined the end of life, the limit and the image.”

The thought of the end of our life while remembering those who have already passed into eternity has a sobering effect on everyone who has forgotten about eternity and has clinged with all their soul only to the perishable and fleeting. “Come before the end, all brethren, we have seen our dust, and we have seen our weak nature, and we will see our thinness and the end, and the organs of a fleshy (fleshly) vessel, and like dust is a man, eaten by worms and corruption, like our dry bones are not at all (at all) having breath. Let us delve into the graves: where is the glory, where is the kindness (beauty) of the eye? Where is the gracious (eloquent) tongue? Where are the eyebrows, or where is the eye? all dust and canopy. Likewise, Savior, have mercy on all of us.” “Why is a man deceived when he boasts? Why is he embarrassed in vain? the clay itself (will become) smaller (soon). Why does not dust, like dust, think of mixing, and the deposition of pus and decay (form)? If we are men who are slaughtered, why should we cling to the earth? And if we are akin to Christ, why not be related to Him? And we have all rejected the temporary and current life, the incorruptible life that follows, which is Christ, the Enlightenment of our souls.”

According to my research, the service on Meat Saturday is the same as on the Saturday before Pentecost, with the difference that on Meat Saturday, together with the hymns of the Lenten Triodion, the hymns of the Octoechos of the ordinary voice are sung, and on the Saturday before Pentecost, the hymns of the Colored Triodion are combined with the hymns of Saturday Octoechos certainly has 6 voices.

FEATURES OF THE MEAT SATURDAY SERVICE

At Vespers, instead of the prokeme, “Alleluia” is sung with funeral verses.

At Matins, instead of “God is the Lord,” there is “Alleluia” with funeral verses and troparia: “With the depth of wisdom, build everything humanely” and “Imams are a wall and refuge for you.”

After the ordinary 16th kathisma, small litany and sedalna Octoechos, the Immaculates are sung: 17th kathisma (divided into 2 articles). According to usual practice, when singing the Immaculate, the priest and deacon go through the royal doors to the middle of the temple to the funeral table - the tetrapod (i.e. to the “eve”).

The first article begins with the singing of “Blessedness of the Immaculate” (the first 2 verses are sung). The priest reads psalm verses; at this time, the choir quietly sings the chorus for each verse: “Blessed art thou, O Lord, teach me by thy justification” (singing “Alleluia” is not allowed). After verse 91, the choir sings verses 92–93: “For had it not been for Thy law, my teaching, then I would have perished in my humility. I will never forget Your justifications (laws, commandments), for You have revived me in them.” After this there is a small funeral litany and the exclamation “God of spirits.”

The second article begins with the singing “I am yours, save me” (the first 2 verses are sung). The choir sings the chorus to the read verses of Article 2: “Save, save me.” The last verses of kathisma 175 and 176 are sung by the choir: “My soul will live and praise Thee, and Thy destinies will help me. I have gone astray, like a lost sheep: seek Thy servant, for I have not forgotten Thy commandments.” After this, troparia for the Immaculates are immediately sung: “Thou shalt find the holy faces the source of life” with the refrain “Blessed art thou, O Lord, teach me by thy justification.” Then the small funeral litany is pronounced and the sedalion is sung: “Rest, our Savior.” Psalm 50 is canon. The canon of the temple (i.e., the main patronal feast) is read first, and then the canon of the Triodion. After 3 songs - the usual litany. 6 songs each - funeral litany (the clergy remain in the middle of the temple). Kontakion: “Rest with the saints” and ikos: “Thou art One, the Immortal One” (the deacon censes the tetrapods, the iconostasis, the clergy and the people). After which the clergy, having read all the memorials, go to the altar, and the royal doors are closed. Next is the usual sequence of daily (Saturday) matins.

At the Liturgy - funeral troparia, prokeimenon, Apostle, Gospel and sacramental verse (see Lenten Triodion).

If the feast of the Three Saints (January 30/February 12) or the Finding of the Head of John the Baptist (February 24/March 9) occurs on Meat Saturday, then the services of these holidays are transferred to Meat Friday, and a funeral service is performed on Saturday.

If a temple holiday or the Presentation of the Lord (February 2/15) occurs on Meat Saturday, then the service for the dead is moved to the previous Saturday or Meat Thursday. In the Kiev Pechersk Lavra, the service for the Temple Chapter is performed in the same way on the Feast of the Three Hierarchs (in this case, the funeral service is postponed).

THE SIGNIFICANCE OF THE MEAT WEEK AND THE FEATURES OF ITS SERVICES

Meat Week, as stated above, is dedicated to the remembrance of the general, final and terrible Judgment of the living and the dead (), so that sinners, due to the coarseness of their spiritual nature, in the hope of God’s ineffable mercy, would not remain careless and careless about their salvation. The Orthodox Church, in numerous stichera and troparia for the service of this Week, depicts the terrible consequences of a lawless life, for sinners will appear before the impartial (“unwashed”) Judgment of God”: “Oh, what an hour then and a terrible day, when the Judge sits on the terrible Throne!<...>then the trumpet will make a great noise,<...>the heavens will perish, the stars will fall, and the whole earth will shake<...>The dead from the graves will rise, and they will all be of one age... Books are unbent, and deeds are exposed, and the secret of darkness is revealed, Angels flow around, gathering all tongues. Come, hear kings and princes, slaves and free women, sinners and righteous women, rich and poor: for the Judge is coming, who will judge the whole universe. And who will endure before His Face when the Angels appear denouncing deeds, thoughts and thoughts, even in the night and in the days? Oh, what an hour it is then!” .

Recalling the last and terrible Judgment of Christ, the Church at the same time shows the true meaning of the very hope in God’s mercy. God is merciful, but He is also a righteous Judge. In liturgical hymns, the Lord, who has come to judge the world, is called just, and His judgment is called a righteous and incorruptible test (“unwashed torture”, “unwashed judgment”). Everyone will be equal before the righteous Court of God: “In their rank, monk and hierarch, old and young, slave and ruler will be punished (will be questioned), widows and virgins will be corrected (will be tested), and woe to all then who did not have an innocent life!” . “There is no help there, God is the Judge, neither diligence, nor intrigues, nor glory, nor friendship,” “neither a father can help, nor a mother who helps, nor a brother who delivers (from) condemnation.” “The Lord is coming, and who can endure the fear of Him?”

Through the entire service of this Week, we strive to bring sinners, who carelessly rely on God’s mercy, to the realization of their sinfulness. “The unquenchable fire of Gehenna, the bitter worm, the gnashing of teeth terrifies me and frightens me.<...>. I cry and sob, when I take in the eternal fire, utter darkness, and tartar, the fierce worm, the gnashing of teeth and incessant; I have the disease of having sinned beyond measure and having angered (God) with an evil disposition. Alas for me, gloomy soul, how long do you not renounce the evil? Why don't you all tremble at the Terrible Judgment of Spasov? What is your answer? Or will you deny (object)? Turn, soul, repent."

What works of repentance and correction of life are especially emphasized? To those indicated in the Gospel reading: works of love and mercy. For the Lord will pronounce His Judgment primarily on works of mercy, and on works that are possible for everyone, without mentioning other, higher virtues that are unequally accessible to everyone. None of the people will object that he could not feed the hungry, give drink to the thirsty, visit the sick and prisoner, and perform other acts of mercy. Corporal works of mercy have their value only when they are a manifestation of love that rules the heart and are combined with spiritual works of mercy, which lighten both the body and soul of a neighbor. “Having understood the Lord’s commandments, let us live in this way: we will give food to the hungry, we will give drink to the thirsty, we will clothe the naked, we will bring in strangers, we will visit those who are sick and in prison: let him who will judge the whole earth also say to us: Come, blessed of My Father, inherit the Kingdom prepared for you.”

The features of the service of Meat Week and Week are basically the same as those of the Week and Week of the Prodigal Son.

On Saturday the remembrance of the dead is celebrated (“parental” Saturday).

On the Week at Matins: Psalm 136 “On the Rivers of Babylon” is sung and the repentant chants “Open the doors of repentance.”

At the Sunday Liturgy the Gospel about the coming Last Judgment of Christ is read.

WEEK AND WEEK (SUNDAY) CHEESE

The last preparatory week (week) for the Holy Pentecost is called cheese (cheese day), and in common parlance - butter (Maslenitsa), from the consumption of cheese food (cheese, butter and eggs, etc.) during this week and because this week (on Cheese Sunday), before the beginning of Lent, the eating of cheese food ends.

Starting from the Monday of Cheese Week (it follows the Meat Week), stichera, tripongs and entire canons are already placed in the Triodion for each day, connected with the services to Saint Menaion and Octoechos.

With the chants of Cheese Week, which is the threshold of fasting, it prepares us and introduces us to the feat of fasting, establishing “the beginning of tenderness and repentance, the alienation of evil, and abstinence from passions and cutting off evil deeds.” Through the service on Cheese Week, he instills in us that this week is already “the threshold of repentance, the forefeast of abstinence, the week of pre-purification.”

The Church, forbearing to our weakness and gradually leading us into the feats of fasting, decreed for Orthodox Christians in the last week before Pentecost (cheese week) to eat cheese food, “so that we, driven from meats and overeating to strict abstinence, would not be sad, but little little by little, from pleasant dishes, they took the reins (i.e., the feat) of fasting.” On cheesecake Wednesday and Friday, a more strict fast is required (strict fasting until late in the evening). With his divine service both this week and throughout Great Lent, he draws our attention to the need, mainly, for “abstinence (from) passions” and true repentance.

“Today, having renounced, through sweat and sins it is worthy to repent.” “We have created meat and other wastes as if we were to remove them, so we will also flee from all enmity towards our neighbors, fornication and lies, and all evil.” “Kindly people kiss the fast: the beginning of spiritual exploits has arrived.” “Vozsia (to us) is a Lenten spring, the color of repentance.” “It is fitting for us to fast, not in enmity and warfare (quarrel), not in envy and zeal (strife), not in vanity and hidden flattery, but like Christ, in humility.”

Preparing believers for the Holy Pentecost, preparing their souls and bodies for the feats of fasting, he does not perform the sacrament of marriage on Cheese Week. The sacrament of marriage is not performed during the entire Great Lent and Holy Week(until Fomin Sunday).

CHEESE WEEK SERVICE

In the hymns of this entire week, the Saint calls us to special abstinence, reminding us of the fall of our ancestors, which resulted from intemperance.

On all days of Cheese Week, the chants of the Octoechos and Menaion are joined by chants from the Lenten Triodion.

On Wednesday and Friday of Cheese Week, there is no Liturgy due to fasting, except for those cases when the Presentation of the Lord or a temple holiday occurs on these days. On Wednesday and Cheese Friday, a service similar to Lenten is held, but with some differences.

On Tuesday and Thursday of Cheese Week in the evening, the first half of Vespers is performed according to the usual Rules of daily Vespers, that is, without reading kathisma (as happens during Great Lent), without special prokeimnes and paremias. But after “Now You Let Go” and the Trisagion, the end of Vespers is the same as during Great Lent: the singing of the troparions “Theotokos, Virgin, Rejoice”, “Baptist of Christ” - and the rest. At the end of Vespers, after the prayer “Heavenly King,” the prayer of St. Ephraim the Syrian is said with bows “Lord and Master of my life” (3 earthly, 12 waist, 1 earthly). According to “Our Father” - “Lord, have mercy” (12 times); then the priest: “Glory to Thee, Christ God,” and so on, then - dismissal.

After Vespers (on Tuesday and Thursday evenings), Great Compline with prostrations is immediately served.

The features of Great Compline, in comparison with Lenten ones, are the following: after the canon, “It is worthy to eat,” the Trisagion and “Our Father,” we do not sing the troparia “Lord of hosts, be with us,” but the troparions of the day and the temple are sung or read, then “O God our father”, “Throughout the whole world”, “Glory”: “Rest with the saints”, “And now”: “Through the prayers, O Lord, of all the saints” and further according to the Book of Hours. Small release (the prayer “Master is Most Merciful” is not read).

On Wednesday and Friday at Matins, instead of “God the Lord”, “Alleluia” is sung in the ordinary voice from the Octoechos and the Trinity voices (see at the end of the Triodion and Irmology). The canons of Octoechos and Menaion are joined from the Lenten Triodion by the full canon and the three-canon. The peculiarity of combining the canons is that in those songs where there are three songs of the Triodion (on Wednesday - 3, 8 and 9, and on Friday - 5, 8 and 9 songs), the singing of the Octoechos and Menaion is left, and the irmos, troparia and katavasia are taken from Triodion; on the other days of the week, in this case, only the singing of the Octoechos is left. In the remaining songs, the canon of Octoechos with the irmos comes first, and then the canons of the Menaion and Triodion without the irmos. According to existing practice, the chorus to the troparia of the Triodiion: “Have mercy on me, O God, have mercy on me.”

For clarity, we present a diagram of the connection of the morning canons of Octoechos, Menaion and Triodion on the days of Cheese Week.

9 songs and litanies are sung in the luminary trinitarian voices, as during Great Lent. And then - the end of Lenten Matins.

The hours on Cheese Wednesday and Friday are Lenten with bows, but with the only difference that they are not supposed to be sung with kathismas. Troparion of the 1st hour: “In the morning hear my voice” and similar troparions at other hours are not sung, but read. After 9 o’clock, the rite of the Iconic is immediately performed: the “depictive” psalms 102 and 145 are read (during Great Lent they are omitted), and “quickly” the “Blessed” are read (not sung). At the end - the prayer of St. Ephraim the Syrian (16 bows) and immediately - Vespers (Psalm 33 - not read), relating to the next day.

Vespers after hours (on Wednesday and Friday are cheese days) is performed as usual, every day, but has the following features. After “Quiet Light” the prokeimenon is sung, the paremia is read and the second prokeimenon is sung. “Now you let us go” is read and according to “Our Father” the troparion to the saint from the Menaion is sung; “Glory, even now” - Theotokos according to the voice of the saint’s troparion. Instead of “Lord, have mercy” (40), the priest proclaims a special litany: “Have mercy on us, O God”; after the exclamation - the prayer of St. Ephraim the Syrian (3 bows), and the reader reads the prayer “To the All-Holy Trinity, Consubstantial Power.” Choir: "Be the Name of the Lord." Reader: Psalm 33 (“I will bless the Lord”). The priest on the pulpit exclaims: “Wisdom.” Choir: “It is worthy to eat” (before the words “Most honorable Cherub...”). Priest: “Most Holy Theotokos, save us.” Chorus: “The most honorable Cherub.” Priest: “Glory to Thee, O Christ God.” Chorus: “Glory, even now. “Lord, have mercy” (3). “Bless.” Let go.

On cheese Wednesday and Friday evenings, Little Compline is celebrated.

If the Feast of the Three Saints (January 30/February 12) or the Finding of the Head of John the Baptist (February 24/March 9) occurs on Wednesday and Friday, then the services of these holidays are celebrated on Tuesday or Cheese Thursday; the feasts of the Temple or Presentation that fall on these days are not postponed, but at the end of Vespers, Matins and each hour, three great bows are performed with the prayer of St. Ephraim the Syrian. The Liturgy of St. John Chrysostom is served in due time (vespers is not served in the evening).

In the Kiev Pechersk Lavra, the Feast of the Three Hierarchs, which occurs on Cheese Wednesday or Friday, is not postponed, but is served according to the temple chapter.

On Cheese Saturday, the remembrance of all the reverend fathers who shone in the feat of fasting is celebrated. The Synaxarion of Cheese Saturday says that “just as the leaders before the militia army and those already standing in the ranks speak about the exploits of the ancient men and thereby encourage the soldiers, so the holy fathers, entering into fasting, point to the holy men who shone in fasting and teach, that fasting consists not only in the abstinence of food, but in curbing the tongue, heart and eyes.” The Church strengthens us before spiritual exploits by the example of the holy ascetics, “as if to the original, kindly looking life (of them), we do manifold and varied virtues, as for everyone there is strength,” remembering that the holy ascetics and ascetics glorified were people endowed with the infirmities of the flesh and those who are like us by nature. “Who will speak from the earth-born about your wonderful lives, fathers of the world? What tongue utters your sacred deeds and sweats? The suffering of virtues, the exhaustion of the flesh, the struggle of passions, in vigils, in prayers and tears? You have truly appeared in the world like angels, you yourself have completely subverted the demonic powers, having created wonderful and wondrous signs.” “Rejoice, faithful Egypt, Rejoice, venerable Libya, Rejoice, chosen Thebaid. Rejoice, every place and city and country, who have raised citizens of the Kingdom of Heaven, and who have grown them in abstinence and illness, and who have shown God the desires of perfect men. These luminaries of our souls have appeared: they themselves will dawn miracles, and deeds with banners, shining mentally to all ends.”

A special feature of the Cheese Saturday service: Matins occurs with great doxology.

On Cheese Week, having already approached the gates of Pentecost, it reminds us of “Adam’s fall from food” - the expulsion of our first parents from paradise for disobedience and intemperance: “Adam was quickly expelled from paradise by disobedience, and was cast out of sweets, having been seduced by food.”

The loss of the first people, and together with the forefathers and Eve and us, of the innocent and blissful state of communion with God and abiding in the love of God, is depicted in the hymns as worthy of tears and repentance. “Having seen my enemy of old, a misanthrope who has a prosperous life in paradise, in a vision the serpent seduced me, and the ever-present glory is strange (deprived) of showing me.” “Alas for me, my passionate soul, why did you not know the charms? Why didn’t you feel the glamor and envy of the enemy? But you have darkened your mind, and you have transgressed the commandment of your Creator,” “you have distanced yourself from God,<...>You were deprived of heavenly pleasure, you were separated from the angels, you were brought into aphids (into corruption): O fall!”

“Adam will be driven away from paradise, having partaken of food, like a disobedient person,” but we, “the inhabitants of paradise, having become thirsty, will change from unhealthy food, and desire to see God, we fast the Moses quartet of tens, with prayer and supplication, purely patient: we will quench (heal) spiritual passions, Let us drive away carnal pleasures (voluptuousness), let us go lightly to the heavenly procession.”

During the Raw Fat Week and Week there are the following features of the divine service.

On Wednesday and Friday of Cheese Week there is no Liturgy, and the divine service is performed with some features inherent in the divine service of Great Lent (Great Compline, hours, fine and vespers).

On Cheese Saturday, the remembrance of all the reverend fathers, who shone through the feat of fasting, takes place.

On Cheese Sunday, as on the previous two Sundays, Psalm 136 “On the Rivers of Babylon” is sung (cheese Sunday ends its singing) and repentant songs - “Open the doors of repentance” (sung until the 5th Sunday of Great Lent inclusive).

On Cheese Sunday, the expulsion of the ancestors from paradise is remembered, to which, basically, all the hymns of the evening and morning services are dedicated.

At the Liturgy on Sunday, the Gospel is read, preaching about what we need in order to have our sins forgiven, and how we should fast (). Forgiving our neighbors who have sinned against us is, according to the Gospel, the main condition for the Lord’s forgiveness of our sins.

The Apostle () indicates that fasting is the most convenient time for doing good deeds.

Cheese week is the last day before Lent, the eve of a long abstinence not only from animal food, but also from evil thoughts and deeds. What does it take to be ready for spiritual cleansing?

What is cheese week

Cheese week ends cheese week, which is called Maslenitsa in the world. Believers Orthodox people already during these seven days they do not eat meat, preparing themselves for Lent. The word “week” in this phrase is not modern, but more ancient meaning, meaning the day of the week is Sunday. The word “cheese empty” can be divided into two completely understandable parts: “cheese” and “empty”. This is the day when for the last time before Lent you can eat eggs, dairy products and fish; they are, as it were, “released”, they are said goodbye to for the period of abstinence. In this way, you can gradually, and to a certain extent reduce the health risks, switch to lean foods.

A believer must remember that despite the influence of Christianity, Maslenitsa remains a pagan holiday. This means that it is necessary not to succumb to the temptations of gluttony and even refrain from participating in traditional rituals, such as burning an effigy. IN church calendar this week is not a holiday; moreover, the services are already being compared to the services during Great Lent. The prayer of Ephraim the Syrian is read, and the Divine Liturgy is not held on Wednesday and Friday this week. In their prayers on Saturday, on the eve of cheese week, they remember all the sacred men and wives who shone in the feat of fasting, that is, the memory of all holy saints is celebrated. Using their example, the Church shows that people like each of us were able to achieve incredible spiritual heights, which means they are accessible to everyone. From an Orthodox point of view, cheese week is intended to strengthen relationships in the family.

IN cheese week, popularly known as Forgiveness Sunday, recalls the expulsion of Adam from Paradise due to the Fall. The liturgy on cheese week speaks of the collection of virtues, forgiveness of sins and fasting. The Church calls for repentance for our sins. At the end of Vespers on this day, the rite of forgiveness occurs. After reading the prayer, the abbot asks for forgiveness from all Christians. The parishioners do the same. In general, on this day it is customary to ask for forgiveness from each other not only in church, but also at home, from all your relatives and friends.

On the last day before Lent, it is advisable to visit church. But if this is not possible, read the appropriate prayers and the Gospel of Matthew at home. All the best, and don't forget to press the buttons and

13.03.2016 00:50

Forgiveness Sunday is the last day before Lent. All believers will ask each other...

Preparation for Forgiveness Sunday occupies a special place in the life of Orthodox Christians. A few days before...

Cheese Week - continuous (Maslenitsa), the week before Lent from February 12 to 18, 2018.

Cheese Week or Maslenitsa is the week following the Meat Week. In its continuation, meat is not eaten, but fasting for other fasting foods on Wednesday and Friday is canceled. The Divine Liturgy is not celebrated on Wednesday and Friday. Behind evening worship On Tuesday, the prayer of St. Ephraim the Syrian is read for the first time, which is repeated many times during all Lenten services.
Cheese Week is the threshold of Lent. The Holy Church calls it “the bright precursor to abstinence”, “the beginning of tenderness and repentance”, therefore it is not appropriate for the true children of the Church of Christ to indulge in revelry, worldly amusements and entertainment during Shrovetide.
On Cheese Saturday, the Church remembers all the reverend fathers, “who shone brightly in fasting and lived reverently,” thereby reminding us of the upcoming feat of Great Lent and pointing out examples of virtuous life in the person of the great fasters - holy wives and husbands.
It should be borne in mind that the concept of “broad Maslenitsa” existing in Rus' is more a secular, or even pagan, invention than a Christian one. It is difficult to imagine that, having reminded us of the Last Judgment, the Church immediately blessed us with gluttony, drunkenness and unbridled joy. We will not find such a blessing in any charter. On the contrary, by prohibiting the consumption of meat products, the Church is bringing us close to the beginning of the perfect fast. For a person who loves the temple of God, cheese week is permeated with reflections on the Last Judgment of Christ. Therefore, earthly joy these days among Orthodox Christians is tempered by church services, and Maslenitsa itself does not become a time of gluttony.

The meaning of Cheese Week is the spell for Lent.

It is worth noting that on Wednesday and Friday of Cheese Week (this week) the Divine Liturgy is not supposed to be celebrated, because (on those two days we sing alleluia with bows, evening and morning). The reason given by the famous Orthodox canonist Theodore Balsamon (12th century) for not serving the full Divine Liturgy during the Holy Pentecost, except for Saturdays and Sundays and the Feast of the Annunciation, is quite applicable to these days. Holy Mother of God: Fast days made to be for crying and tenderness, for the cleansing of everyone’s sins; To offer a sacrifice to God is to triumph, and to triumph is nothing other than joy. How can anyone cry and still rejoice? In addition to the indicated two days, for the same reason the Divine Liturgy is not prescribed by the Rules on Mondays, Tuesdays and Thursdays of Great Lent, on Great Friday, on the Friday before the Nativity of Christ and Epiphany, if these holidays occur on Sunday and Monday.

Lent in 2018 lasts from February 19 to April 7 (new time). Easter - April 8.

Lent is preceded by three preparatory weeks -

• Week of the Last Judgment (last day of eating meat) February 11, 201 8

The first preparatory week for Great Lent - The Week of the Publican and the Pharisee

During the first preparatory week, which is called « Week of the Publican and the Pharisee », there is no fasting on Wednesday and Friday, which is why it is called “continuous week” (February 24, 2013). During the Liturgy this Sunday, the Gospel “About the Publican and the Pharisee” is read (Luke 18:10-14).

Parable of the Publican and the Pharisee

“Two men entered the temple to pray: one was a Pharisee, and the other was a tax collector. The Pharisee stood and prayed to himself like this: God! I thank You that I am not like other people, robbers, offenders, adulterers, or like this publican: I fast twice a week, I give a tenth of everything I acquire. The publican, standing in the distance, did not even dare to raise his eyes to heaven; but, striking himself on the chest, he said: God! be merciful to me, a sinner! I tell you that this one went to his house justified more than the other: for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.”

This parable sets the tone for the entire fast and shows that only tearful prayer and humility, like the tax collector, and not listing one’s virtues, like the Pharisee, can win us God’s mercy, only then can we see our mistakes and change for the better. She teaches us that we must approach fasting with repentance and without pride.

In the evening, after Vespers, the priest sets an example and is the first to ask everyone for forgiveness. After this, all the parishioners come up and ask for his forgiveness, as well as each other. On this day, everyone does everything possible to make peace with everyone. In some churches, Lenten Vespers is served immediately after the liturgy.