In the first part, the logic is clear - since Vespers, it means it takes place in the evening, but what about Matins? Isn't it obvious that it should be done in the morning? In order to understand this, you need to turn to the liturgical charter of the Russian Orthodox Church- Typikon (from the Greek “typos” - “sample”). What is it, and how should we treat it? Can it be changed or canceled at any point? Is this related to a violation of the charter itself, and what follows from this?

The Typikon itself on the very first pages gives itself the following definition: “an image of the church succession of the Holy Lavra in honor of our reverend and God-bearing father Savva, located in Jerusalem.” That is, in essence, this is the charter of an ancient monastery located in the Judean desert.

Besides the Saint Sava Consecrated, a saint of the 6th century, in this monastery such ascetics of piety as the Monk John of Damascus, John the Silent, St. Xenophon and others shone with their exploits. Because of the place of its formation, this charter is also called the Jerusalem Charter. In Rus', it established itself already in the 15th century, displacing the previous, less solemn Charter of the Studio.

According to the Jerusalem Rule, there is a daily cycle of services, consisting of: 1) Vespers, 2) Compline, 3) Midnight Office, 4) Matins along with the first hour, 5) the third hour, 6) the sixth hour, 7) the ninth hour. We see that the name of each service contains an indication of the time when it should be performed: in the evening, late evening, at midnight, in the morning, and so on.

It is noteworthy that the Divine Liturgy is, as it were, outside this circle, leading us out of the temporary order of earthly life into eternity, to a meeting with God Himself in the Sacrament of Communion.

All of the services described above are designed to prepare a person for the Service of Services, the Liturgy, at which the main Sacrament of human salvation is celebrated - union with Christ through His Body and Blood.

But do we see all of the above services performed in every church? No, not in every one (if we are not talking about monasteries, but about ordinary parishes). Does this mean that the rules of Orthodox worship are violated almost everywhere?

No, and here's why. According to one authoritative pre-revolutionary researcher of the liturgical charter of the Orthodox Church, Mikhail Skaballanovich, the Typikon is an outline of the high ideal of worship, which is intended by its sublimity to evoke a desire for this ideal. He draws a parallel with the commandments of the New Testament, which, due to their moral purity, cannot all be fulfilled perfectly, but by their very existence evoke in Christians a desire for holiness.

The Church sees in the charter an excellent tool for educating Christians “in spirit and truth” (John 4:23-24), and therefore, not a man for the charter, but a charter for man.

In monasteries there is an opportunity to live the full circle of church life, to fulfill more strict prayer rules, observe fasting to the fullest extent. However, for people living in the world, such requirements would become an unbearable burden, which could not only not bring spiritual benefit to believers, but even cause harm due to their rigor that is too difficult to fulfill.

Therefore, the Church has always adapted to the realities of life: some of the services (for example, Midnight Office, Compline) today are not performed as obligatory in parish churches, and some, due to their special intensity and content (vespers and matins, as well as the hours designed to sanctify those or other times of the day at which special events took place in the life of our Lord Jesus Christ) continue to take place.

And that is why the service of Vespers, as a rule, smoothly transitions into Matins, since performing Matins the next day in the morning along with the Divine Liturgy would require a lot of strength from the parishioners, which, in addition to church life, they will also need in worldly affairs for the coming day.

Thus, the liturgical charter is not the very goal of church life, but only its instrument, designed to help people in the matter of salvation.

Daniil Maslov, student at the Ryazan Orthodox Theological Seminary,

newspaper "Logos"

I. FOLLOW-UPVESPERSEVERYDAY

Upon entering the Altar, the priest first of all applied to the Holy See. Makes two earthly bow before kissing him and a third after. Having put on the stole and vestments, the priest, together with the deacon, who is also already vested, remove the veil from the Throne and place a lit lamp in front of the Tabernacle.

Evening worship begins with readings at 9 o'clock. Having made sure of the presence of a reader, the priest, standing in front of the Thrones and kissing him according to the established custom (with the prayer “God, cleanse me a sinner”, having previously made the sign of the cross twice before kissing and a third time after), gives the first exclamation to begin the service: “ Blessed be our God..." The next two exclamations of the 9th hour: “For Thy is the Kingdom...” (according to the Our Father) and “God has been gracious to us...” (before the final prayer of the hour) are also given from the Altar.

At the end of the 9th hour, the priest puts on the phelonion and gives the exclamation for the beginning of Vespers, no longer in the Altar, _a on the pulpit, shouting the same words: "Blessed be our God."

After the exclamation he remains on the pulpit to read seven prayers of light, laid down at Vespers. In this case, the kamilavka (hood) is removed. He keeps the missal with him for this purpose.

With an exclamation at Vespers, the deacon or subdeacon opens the curtain of the Royal Doors (not in a hurry).

7. To the exclamation of the priest, the reader of Vespers says: “Amen” and begins it directly with the words: “Come, let us worship*..” (Three times), then Psalm 103, “Bless my soul the Lord.”

8. At the end of the reading of Psalm 103, the deacon, emerging from the Altar North these doors on the pulpit, steps onto it to pronounce the Great Litany (peaceful). According to custom, before he begins the Great Litany, the priest To Having finished reading the prayers of the lamp, return to the altar, both first make the triad of the sign of the cross with bows to the altar and then end with a bow to each other.

9. At the end of Psalm 103, the deacon pronounces the Great Litany (slowly, waiting for the end of the choir’s singing: “Lord, have mercy.” Orarion pulls at a level not lower than his forehead).

10. The Priest, returning to the Altar through the South Door, takes his place, i.e. before the throne. According to custom, upon his return, he venerates the throne, making the sign of the cross over himself.

11. The deacon, when pronouncing the Great Litany on the 5th petition:

“O great Lord... after obedience to the name of His Holiness the Patriarch.”

12. The last petition of the Great Litany for the deacon is:

"Most Holy, Most Pure..." However, he stands on the pulpit until the priest finishes the final exclamation: “As it befits...”.

13. At “I cried to the Lord,” the deacon performs incense (full) of the Altar and the entire temple*

Having taken the blessing from the priest for censing from the High Place, the deacon performs it, starting with:

a) Holy See (on 4 sides), ideas

b) High place

c) Right and left sides of the Altar

d) Icon - above the Royal Doors

d) High place)

f) Primate (serving priest)

f) Those present in the Altar (on the right and left sides).

If a bishop is present in the Altar, the deacon incenses him (three times) and first the serving priest. If (According to the Typikon, at the end of the Great Litany, an ordinary kathisma is read) two deacons go to censing, they accordingly divide the entire censing into two parts - one on the right side of the Altar and temple, the other - left. Moreover, the primate is censed together, at the same time (also the bishop). Then the censing of the two deacons should be rhythmic, not inconsistent. At the end of the censing of the Altar, the deacon goes out through the Northern doors to the pulpit and continues the censing of the temple. At the beginning he cites:

a) -- Royal Doors

b) - Right side of the iconostasis ‘

2) -- Left

d) - Choir (right and left)

e) - A reader dressed in a surplice

e) -- People (from right to left)

e) - The icon on the analogue in the middle of the temple

3) - The right side of the temple from the transitions to the left

i) - welcome back to the pulpit again censing produces local icons- Savior and Mother of God, This ends the incense of the temple. Through the southern doors the deacon enters the Altar, where all censing ends with “I cried to the Lord.” Its end is as follows: again the deacon censes the altar from the front, then moves to the High Place, from where he censes the serving priest. He gives the censer to the sexton. The deacon crosses himself with him, both bow first to the primate, and then to each other, and go to their places.

14. At the “Quiet Light” the priest and deacon move from their place to the Mountain. Departure from the throne is usually preceded by the sign of the cross (twice), kissing the holy meal, another sign of the cross (third) and bowing to each other. At the High Place, the clergy again cross themselves and bow to each other.

15. From the High Place, facing the throne, the priest, after the deacon’s exclamation “Let us hear” with the words “Peace to all,” makes the sign of a cross with a blessing hand (name fingers) on those praying in the church. Usually, the serving priest before “peace to all” bows to his fellow ministers, and in front of the bishop he refrains from even making the sign of the hand.

16. After “Quiet Light,” the deacon pronounces the day’s prokeimenon (according to the Service Book), having first bowed to the priest.

17. At the end of the Prokimnon, the clergy are baptized in the High Place, bow to each other and retreat to their previous places. There, standing in front of the throne, they cross themselves again, kiss it and end with a bow to each other.

18. After “Lord grant,” the deacon performs a petitionary litany on the pulpit. According to custom, before leaving, he goes to the High Place, crosses himself, bows to the priest, and always leaves by the Northern doors. When the priest exclaims “Peace to all,” it is customary for the deacon to go to the local icon of the Savior. At the end of the priest’s exclamation: “Be the power,” the deacon enters the Altar through the southern gates and from the High Place, having crossed himself, bows to the servant and again takes his place (on the right side of the priest).

19. During the Litany of Petition, the priest reads (in secret) a prayer and gives with attention exclamations, according to the Missal.

20. After “Now You Let Go” and “The Trisagion”, according to “Our Father,” the priest pronounces the exclamation: “For Thine is the Kingdom.”

21. After singing the troparion, the saint (or saints) with the Mother of God is supposed to A special litany, which is pronounced by the deacon from the pulpit in the same statutory rules for leaving the Altar and coming to it.

The litany ends with the exclamation of the priest: “For the Merciful...”. Following this exclamation, the deacon, standing on the pulpit, pronounces “Wisdom” and then leaves for the Altar, observing all the rules of entry.

22. The priest ends the evening service with the exclamation:

“Sy’ blessed...” The choir sings: “Amen. God confirm...”

PECULIARITIES IN SACRED ACTIONS AT POLYELIAN AND ALL-NIGHT SERVICES.

Start evening service with polyeleos the same as at daily Vespers (i.e. 9 o’clock, the exclamation for Vespers is given on the pulpit, reading of Psalm 103, during which the priest reads the Lamp Prayers in front of the Royal Doors and then the Peaceful Litany.

2. Beginning IN e Holy Vespers At the all-night vigil the following is performed:

At the end of the 9th hour, the clergy dressed:

the priest in a stole, a robe and a stole, and a deacon in a surplice with an orarion (the hieromonk instead of a stole in a mantle and stole), stand in front of St. With the Throne, the church curtain is opened, then the Royal Doors and three bows are made from the waist, kissing St. Gospel (priest only) and Throne.

3. The deacon, taking the censer from the sexton, gives it to the priest with the words: “Bless the censer, Master.”

Blessing the censer with the prayer: “We offer the censer to You...” the priest takes it to complete th incense, those. The altar and the entire temple.

4. The censing begins with the deacon taking a large (deacon’s) candle, standing in the High Place, and, having bowed to the priest, goes everywhere ahead of the censing priest. First, they incense the Altar on 4 sides, then the High Place, the right side of the Altar, the left, the icon above the Royal Doors, the clergy in the Altar standing on the right side of the Throne, and then on the left. Here the full censing is interrupted. The deacon remains in the High Place. The priest, going around the Throne (from the north side), stands in his place, i.e. before the Throne.

5. Great Vespers begins with the deacon’s exclamation: “Arise,” facing the people, which he pronounces on the pulpit, holding his candle in his hands.

6. The priest, after the choir sings: “Most Holy Master, bless,” pronounces the initial exclamation for the All-Night Vigil: “Glory to the Seventh, the One Most Essential Life-Giving and Indivisible Trinity, always now and ever and unto ages of ages,” signifying St. cross at the words: “always now and ever and unto ages of ages.”

7. In the Altar, it is customary to sing with the help of the clergy: “Come, let us bow down and fall down...” (4 times), after which the choir sings Psalm 103, during which the servants perform incense for the entire temple (continuing it from the Altar). First, the Royal Doors (right and left wings) are censed; they go out onto the solea, the deacon takes a place to the right of the priest and censing occurs throughout the entire church: they cense the right side of the iconostasis, then the left; From the pulpit, censing is carried out for all those praying in it: first the right choir, then the left one, the reader, and in a circle (from right to left) all the people ahead. At the end of the censing of the parishioners, the clergy walk around (from the south side) with censing of the entire Temple, i.e. the icons placed on all the walls of the temple are censed, including those placed on the lecterns of the celebrated saints. The censing ends at the Royal Doors, i.e. First they cense local icons - the Savior and the Mother of God, they go into the Altar, they cense St. The throne, the priest censes the deacon, the deacon in turn, the priest and the Royal Doors are closed.

8. The deacon, having taken the blessing from the High Place by bowing his head from the priest, goes out through the Northern doors of the Altar to the pulpit, from where he says Peaceful Litany, that at Vespers.

9. At the evening service with polyeleos and vigil it is sing the psalm “Blessed is the man”(I antiphon of the 1st kafizya), which is performed immediately after the exclamation of the priest: “As it befits...’

10. If there is a second deacon serving at Vespers, he needs to go to the pulpit in advance, i.e. at the end of the Peaceful Litany, so that after “Blessed is the man” to say the first small litany: “Packs and packs...”.

Usually, when the second deacon enters the solea, the first deacon leaves the pulpit to the local icon of the Savior (stands opposite) and there ends his litany, bowing to the emerging deacon, who also bows back.

11. When singing “Lord I have cried,” the deacon, alone, without a priest, performs the ceremony of the Altar and the entire temple (according to the order described above).

12. On holiday services Vespers is always performed by the Evening Entrance (scarlet) with a censer (in Lent with the Gospel, as well as in the rank of the bishop’s service) on and “and now” the deacon opens the Central Gate. takes the censer from the hands of the sexton into his left hand...Takes the censer into his right hand. Having asked for a blessing from the priest, they go to a high place, cross themselves to him, bow, bow to each other and wait further.

The deacon exclaims, “Let us pray to the Lord.”

13. For the “Glory” that comes after the stichera on “I cried to the Lord,” the chandelier in the Altar and in the temple, as well as the candles on the throne, are lit. With the singing of “And now” the Royal Doors open and the Small Entrance begins. The clergy, having crossed themselves twice and bowed, kiss St. Throne, and are baptized again for the third time, believing those beginning of the Entry.

14. The deacon, having taken the censer from the sexton, takes a blessing on it from the priest and goes with the minister to the Mountain Place, where he exclaims: “Let us pray to the Lord.” The priest, starting from the High Place, reads (in a low voice and by heart) the prayer for Entrance: “Evening, and morning, and noon...”. A candle bearer with a lit ‘candle’ should walk ahead of the clergy.

From the High Place everyone goes from the Altar through the Northern Doors, stopping in front of the Royal Doors - the priest in the middle, the deacon a little to the right, censing local icons, i.e. icons (of the Savior and the Mother of God) and the priest himself. The priest stands on the salt near the icon of the Savior. Having finished censing, the deacon, holding the orarion with three fingers, shows them to the east - says to the priest: “Bless, lord, the Holy Entrance.” To which the priest responds, blessing the east with his right hand in the shape of a cross: “Blessed is the entrance of Thy Saints...”. The deacon quietly replies: “Amen” and briefly censes the priest. At the end of the stichera on “And now,” he stands in front of the priest. in the middle of the Royal Doors, and having inscribed St. cross, proclaims: “Wisdom, forgive.” Entering the Altar, the deacon censes St. the throne (on all sides), waiting for the priest to enter at its northern side, from where he must incense the minister as he enters the Altar. The priest first enters the Altar after kissing the saint. icons of the Savior and the Mother of God on the Royal Doors. Moreover, after worshiping and kissing the icon of the Savior, he must bless the priest.

Entering the Altar, both clergy cross themselves together and kiss St. throne and ascend again to the High Place. There they cross themselves again, bow to each other and turn to face those praying in the temple and Altar. In this case, the deacon stands next to him, to the right of the priest. It is recommended that clergy stand on the High Place (also sit), not in the center, but slightly to the side.

15. From the High Place the priest, having first bowed to the standing clergy, after the deacon's proclamation; “Let’s take a look,” blessing all those praying in the church in the shape of a cross and saying: “Peace to all.” The deacon speaks through the missal Prokeimenon with poetry. At the end of the Prokimna, reading follows proverbs. The Royal Doors are closed.

If the proverbs have New Testament content, it is customary to leave the Royal Doors open. While reading the proverbs, the priest is supposed to sit in the same place on the Upper Place. The deacon usually follows the reading and stands near the altar.

The reader of the proverbs conforms to the exclamations of the deacon, who pronounces before each proverb “Wisdom” and “Let us hear.”

After reading the proverbs, the clergy return from the High Place to the throne; According to the rank, they are baptized first on the High Place, then, approaching the throne, they bow to it again, kissing its edge. Evening Entry is over.

16. Following the reading of the hymns, the deacon pronounces the Extensive Ekte nuyu on the pulpit. To start it without pauses, He needs to go to soleya at the end of the reading of the soaring (i.e. a little before the very end).

The litany of petitions is spoken slowly, clearly, patiently waiting for the end of the choir’s singing: Lord, have mercy (three times).

17. After the priest’s exclamation: “For I am merciful,” it reads: "Go ahead, Lord".

18. Following the reading, the deacon says Petitionary Litany in at the end of which the priest (secretly) reads the prayer of adoration.

Lithium It is served only on holidays at services with All-Night Vigil.

19. The exit to the Litia occurs from the Altar into the vestibule of the temple:

the priest performs the Litia wearing an epitrachelion and a skufia or kamilavka (if he has it as a reward). The clergy, standing in front of the throne, cross themselves twice, kiss its edge, cross themselves again, bow to each other, thereby laying the foundation for the exit.

The deacon takes the blessing on the censer.

20. The priests proceed from the Altar by the northern door. Standing in front of the Royal Doors, crossing themselves, they bow to each other and go into the vestibule preceded by a priest. At this time, the choir sings stichera on Litia. The sexton carries a lithium table with bread into the middle of the temple.

The deacon remains on the sole, from where he begins the small incense, i.e. censes the iconostasis, the festive icon on the lectern, the priest, the choir and the worshipers. The censing ends in this way: after censing the people, the deacon briefly censes the local icons - the Savior and the Mother of God, then again censes the festive icon on the lectern, approaches the priest, censes him (triads), gives the censer to the sexton and stands in front of the priest in front of the lithium candlestick, for recitation of the four litanies.

21. At the end of the litanies, the deacon stands next to the priest (on the right), who pronounces the exclamation “Hear us, God...” and the prayer: “O Father, O merciful...” At the same time, the clergy stand with their heads uncovered.”

22. At the first litany, “Save, O God, Thy people,” and at the lithium prayer of the priest, “Master of Merciful...”, the venerated saints of the temple are remembered, the saints to whom the altars are dedicated in it, and such saints who celebrate the All-Night Vigil.

23-24. On the second litany, the deacon adds a petition for the ruling bishop: “and for our Lord, the Most Reverend...” In this same litany, after the words: “for every Christian soul...

25. At the third petition, the deacon says: “We also pray for the preservation of this city and holy monastery this and every city..."

26. The Litia ends with the prayer of the priest “Lord, Most Merciful...”.

The clergy, having crossed themselves and bowed to each other before the priest, return from the vestibule to the temple and approach the lithium table with bread; and stand in front of him. The candle bearer's candle is placed on the table. Arriving in the middle of the temple, the servants again cross themselves and bow to each other.

27. At this time the choir is singing stichera on stichera, which end with the reading: “Now you let go...” and the Trisagion.

28. After the exclamation of the priest: “For Thine is the Kingdom,” Troparions are sung, according to the Charter, during which the royal enemies are revealed, censing lithium table.

It is done like this: IN Having taken the blessing of the priest on the censer, the deacon censes all sides of the table three times, then censes the festive icon, the priest (if a cathedral of ministers, then all those serving in it), again censes the bread on the table from the front side, the upcoming minister and, giving the censer to the sexton, stands next to the primate, exclaiming: “Pray to the Lord.”

29. The blessing of the loaves is performed by the clergyman with a special prayer: “Lord Jesus Christ our God...” with his head uncovered.

Before the words: “Bless yourself...” makes a cross over the substance with one of the loaves. When listing substances, he points to them with his hand, drawing a cross sign in the air.

30. After blessing the loaves, the clergy, having crossed themselves and bowed to each other, go to the altar, entering (if a cathedral) the northern and southern doors. At this time the 33rd Psalm is sung. At the end of the singing, the primate makes the sign of the cross over all those praying with the words: “The blessing of the Lord is upon you...” Choir: Amen.

Here ends Great Vespers with an all-night vigil.

31. If the service is with polyeleos, then according to custom there is no litiya. According to “now you forgive” and the “Trisagion”, the troparions of dismissal are sung, according to the Charter, i.e. The troparion of the celebrated saint and “Glory, and now...” The Theotokos from the festive troparions (3 appendix). After singing the troparions, the deacon exclaims: “Wisdom”, choir; “Most Holy Bishop, bless.” Priest: “Blessed be he...” Choir: “Confirm, O God,” and the service of Vespers with polyeleos ends.

“U T P E H I”

(Description of sacred rites concerning the priest and deacon)

Beginning of Matins

1. When Matins, daily or holiday, is performed as part of an all-night vigil, vigil, it has a full beginning. The priest, dressed in a phelonion, and the deacon in a surplice, stand before the Thrones. The deacon accepts the censer from the sexton and opens the curtain of the Royal Doors. Then the priest and deacon cross themselves twice (with bows from the waist), kiss the Throne (priest Throne and Gospel), cross themselves a third time and bow to each other.

2. The deacon hands the censer to the priest, saying: “Bless the lord, censer.” The priest reads a prayer, blesses the censer, and receives it from the deacon. Then, Having depicted the sign of the Cross with a censer (in front of the Thrones), he utters the exclamation: Blessed is our God.”

3. While the reader reads the initial prayers and two psalms, the priest performs a full censing of the altar, the temple and those present: in them. At the same time, the priest and... the reader must ensure that the exclamation “For Thy is the Kingdom” is pronounced “in the middle of the temple (in front of the Royal Doors). At the exclamation, the priest censes, in conclusion, the local dkoyas, enters the altar and stands in front of the throne. Here, at the end of the troparions, with a censer in his hand, he pronounces an abbreviated special litany.

(When handing over the censer, the deacon always kisses the priest’s hand. He does the same when accepting the censer.)

4. After the singers sing “Bless the Father in the name of the Lord,” the priest pronounces the exclamation: “Glory to the Holy One, Consubstantial, Life-Giving and Indivisible Trinity, always, now and ever and unto ages of ages” and at the same time; depicts with a censer the meaning of the Cross (in front of the Throne). Having censed the front of the Throne three times, he also censes the deacon standing next to him and gives him the censer. The deacon, in turn, censes the priest (from the High Place), then both of them cross themselves and bow to each other. The deacon, having given the censer, retreats to his place (to the right of the priest).

Six Psalms

5. During the performance of the first half of the Six Psalms, the priest, standing at the Throne with his head uncovered, reads the morning prayers (from I to 6). After reading the three psalms of the sixth psalm, the priest worships before the Throne, then! bows to the priests who are in the altar (in the presence of the bishop - bows only to him) and . exits through the northern door onto the sole). Standing opposite the Royal Doors, he crosses himself once and finishes reading the morning prayers (from 7 to 12).

6. When the reader has completed half of the last psalm, the deacon goes to the Horn and crosses himself once; bows to the priest or bishop and goes to the sole. When the deacon leaves the altar, the priest goes to the icon of the Savior (to the right of the Royal Doors), and the deacon stops at the icon of the Mother of God (to the left). Here they cross themselves in triages, bow to each other, and the deacon goes to the pulpit to pronounce the litanies, and the priest goes through the southern door to the altar to the Throne. Having taken his place, the priest is baptized once, kisses the Gospel and the Throne and is baptized again (and also bows to the bishop, if he is present in the altar).

(At Matins, as part of the All-Night Vigil, the entire preceding part is absent. At the end of Vespers, the Royal Doors are closed. The priest and deacon worship before the throne, then bow to each other. The priest takes off his headdress and begins to read the morning prayers (in front of the Throne). In this way, bows are made before leaving the altar and in all other cases ).

Great litany ; "God is Lord"

7. While pronouncing the ‘litany’, the deacon raises the folded end of the orarion in front of him, holding it approximately at eye level. After each petition, the deacon (as well as the priest) crosses himself and bows from the waist (he does this at all litanies). “By the conclusion of the priestly exclamation, on the words of the Father and the Son and the Holy Spirit,” the sign of the cross and the bow from the waist are relied upon.

8. “God is the Lord” subsided, as well as the petitions of the litanies, must be pronounced clearly, distinctly, slowly (but also without prolonging) and always separately from the choir. After the last verse on “God is Lord” is sung, the deacon is baptized and bows in front of the Royal Doors and goes to the altar. Having bowed to the High Throne and the priest (or bishop), he takes his place. (He does the same thing after pronouncing the prokemenas and any other exclamations, for example: “wisdom”, “Let us attend”, “Let us bow our heads to the Lord”, etc. Bows are made in the same way after returning to the altar and on all other occasions).

Kathismas.

9. At kathismas, the priest and deacon stand at the Throne, listen carefully to the psalms and make the sign of the cross in appropriate places, and while singing “Hallelujah” (between the “Glories”), they bow from the waist.

Polyeleos

10. At the beginning. Reading the sedals on kathisma, all the clergy who are to go to the polyeleos gather at the Throne and are arranged according to rank. After the sedals are performed, the deacons open the Royal Doors, then all the priests cross themselves twice, kiss the Throne, cross themselves a third time, bow to the primate (or bishop) and leisurely proceed from the altar through the Royal Doors. The primate walks ahead, followed by priests and deacons in pairs. The primate goes to the middle of the temple (he goes around the lectern with right side) and stands facing the altar (opposite the festive icon) on the place prepared for him (carpet). The rest of the clergy stand to his right and left (according to rank).

11. After everyone is in their places, the priests and deacons turn to face the altar, cross themselves once and bow to the primate. The archdeacon takes the censer from the sexton and, approaching the leader, says: “Bless the Lord, censer.” The primate reads a prayer and blesses the censer, then receives it from the protodeacon. At this time, another deacon gives the primate a candle. Candles are also given to the other priests, with one deacon handing out candles on the right side, the other on the left (when presenting candles, the deacon kisses the priest’s hand). Finally, two senior deacons accept large (deacon's) candles from the sextons and stand between the lectern and pulpit face to the primate.

12. After distributing the candles, all the clergy, standing in their places, wait for the end of the polyeleos psalms. Then everyone crosses themselves towards the altar, bows to the primate and sings the magnification of the holiday. While the magnification is being sung, the primate censes from his place towards the festive icon. After the clergy performs the magnification, the primate bows to those serving him and goes to the icon of the holiday to burn incense.

13. Each movement is performed in the following order. First, the primate censes the icon of the holiday on four sides. When he shows the icon on the left side, both deacons (who are at that time to the right of the lectern), ahead of the priest, go to the Royal Doors. The priest follows them. Then they enter the altar and continue censing in the usual order: the altar and those present in it, the iconostasis, the clergy who came out to the polyeleos, the Right and Left choirs, the people, then the entire temple; After censing the temple, local icons and the holiday icon are censed again.”

(IN Sundays immediately after the distribution of candles, when two senior deacons stand with candles behind the lectern, the primate bows to the priests serving him and goes to the lectern with the icon of the holiday for censing).

14. After this, the deacons remain behind the lecterns (facing the serving priests), and the primate goes to his place and from there continues to occasionally cense in the direction of the festive icon. And at this time the clergy, in conclusion, sings the magnification of the holiday. Before the end of the singing of magnification, the primate censes the sacred ministers (the deacons standing with candles behind the lectern come closer to the primate and stand facing him). Then the primate passes the censer to the protodeacon, who approaches him. The protodeacon, in turn, censes the primate and after censing, together with the second deacon, turns to face the altar (the censers and candles are handed over to the sextons at this moment). At this time, the third deacon stands next to them. They all cross themselves towards the altar and bow to the leader. The protodeacon, together with the second deacon, go to their places (to the right and left of the primate), and the third deacon pronounces the small litany (standing in the place where he bowed to the primate).

15. At the last petition, a second deacon stands next to the deacon who pronounced the litany. Both of them cross themselves and bow to the primate, but not immediately after the end of the last petition, but with an exclamation, together with the priest (while pronouncing the words: “Father and Son and Holy Spirit”). After bowing, the third deacon stands to the left of the primate, and the second enters the altar through the northern doors. Having bowed to the High Place, he stands at the Throne.

(On Sundays, when there is no magnification, the primate, having gone to his place (after censing the entire temple), straightaway censing the clergy...

2) On Sundays, the deacon only goes out to the small litany after graduation Troparions for the Immaculates).

Reading the Gospel

16. On the third troparion of the power antiphons, the deacon, who is in the altar, approaches the front of the Throne, crosses himself once, kisses the Gospel and the Altar and bows to the primate. Then he takes the Gospel and goes out with it to the pulpit, holding it approximately at eye level.

17. At the end of the antiphons, the protodeacon says: “Let us hear. Wisdom. Let us take note,” and the deacon standing with the Gospel pronounces the prokeimenon. After the prokemna, the protodeacon says:

“Let us pray to the Lord,” and the deacon says “Every breath” (with a verse)” At the words of the protodeacon, “And may we be counted worthy,” the deacon slowly walks to the primate (passes to the right of the lectern) and stops in front of the niya, lowering the Gospel to his chest (the protodeacon helps open the Gospel to him). The protodeacon says: “Wisdom. Sorry. Let us hear the Holy Gospel,” and the primate, turning his face to the west, proclaims: “Peace to all” and blesses the people. Then he turns to face the ayatar, gives the candle to the third deacon, takes off his headdress, hands it to the protodeacon, and takes the candle again. The archdeacon shows him the desired conception, and the third deacon says: “Let us listen.” At this exclamation, everyone signs themselves with the sign of the cross, and the primate reads the Gospel.

18. After reading the Gospel, the leader is baptized, kisses the opened Gospel, gives the candle, accepts the headdress and puts it on. The candles held by the clergy are extinguished. The deacon, having closed the Gospel, takes it to the Throne. Then he is baptized (once), chants the Gospel and the Altar, bows to the primate and stands near the Altar in the usual deacon's place. Two priests bowing with him as they read the canon. When the deacon places the Gospel on the Throne, they leave the ranks of the serving priests and, having bowed (together with the deacon) to the primate, go to the altar through the Royal Doors, there they kiss T Throne (side), Feloni is being filmed and expect to come out at the end of the prayer “Save, O God, Thy people.”

19. After the deacon places the Gospel on the Altar (or on the lectern - on Sundays!), the protodeacon, at the end of the stichera according to Psalm 50, stands in front of the lectern (a little to the side), crosses himself once towards the altar, bows to the primate and goes on the salt to the icon of the Savior. Here he says the prayer “God save your people.”

20. After reading approximately half of this prayer, the priests in the altar reading the canon, and the deacon (who carried out the Gospel) approach the Throne (from both sides), cross themselves once, kiss the Altar, cross themselves again, going out through the side doors to salt and stand facing the iconostasis, waiting for the end of the deacon's prayer. Then everyone standing on the solea crosses themselves and bows to the primate together with the protodeacon. The protodeacon and deacon take their places (next to the priest), and the priests reading the canon, bowing to each other, remain on the lectern, near the lecterns with books.

(On Sundays, after reading, the Gospel is not taken to the altar. The deacon goes with it to the pulpit, turns his face to the people and, raising the Gospel (as on a prokinna), holds it until they sing “Having seen the Resurrection of Christ.” Then he goes to the lectern, places the Gospel on it, is baptized once, kisses the Gospel, is baptized again, bows to the primate and goes to his place (to the right or left of the primate, two priests are baptized and bow: and, having bowed, they leave). altar).

Anointing of St. oil

21. At the exclamation “By mercy and bounty,” the primate bows to the concelebrants and goes to the lectern with the icon of the holiday (or the Gospel). Here he makes two bows from the waist, removing his headdress, kisses the icon (or Gospel), takes a brush from the sexton and anoints himself with St. oil, then puts on a headdress, crosses himself a third time and stands to the left of the lectern (facing south).

22. The remaining priests approach the icon in pairs and, like the primate, worship and anoint themselves with oil. When the priests accept (or hand over) the primate’s hand, they mutually kiss each other’s hand. The rest of the priests do the same in relation to each other. After the anointing, the priests bow to the primate, then to each other and go to the altar through the Royal Enemies. At the Throne they cross themselves once, kiss the Throne (on the side), cross themselves again, bow to each other, etc. take off sacred clothes. The serving priest remains at the Throne in vestments. He stands on the side until the primate enters the altar after the end of the anointing.

23. After the priests, the deacons approach the leader. They make the same bows that I do as priests. After the anointing of the deacons kiss T right hand of the primate, bow to him and enter the altar.

24. After the servants, non-serving clergy approach the primate according to their rank. They act in the same way as employees. They just leave and return to the altar through the side doors. The lower clergy and people follow the clergy. Priests reading the canon usually approach the anointing at the 6th ode (this is the most convenient moment). According to the last troparion, they stand in front of the Royal Doors, cross themselves once and go to the anointing. Upon their return, they also cross themselves once at the Royal Doors, bow to each other and go to the lecterns.

25. When anointing, the primate (as well as every priest performing the anointing) must carefully immerse the brush in the holy. oil and just as carefully depict the sign of the Cross on the forehead of the person who approaches, pronouncing the words "In the name of the Father and the Son and the Holy Spirit." After anointing, the priest should not remove his hand, but give the opportunity to the person who comes up to him for anointing to kiss it. But if a person does not intend to kiss the priest’s hand (and this happens quite often!), then there is no need to force him to do it.

26. The priest must ensure that the veneration of the icon and the anointing of the saint. the oil was administered reverently and according to order. There is no need to rush people and take your time yourself.

27. At the end of the anointing, the leader passes the brush to the sexton, worships before the icon and . goes to the altar. On Sundays, going to the altar, he takes the Gospel. From the pulpit he turns his face to the west, crosses the Gospel over the people and, entering the altar, places the Gospel in its usual place. The deacons close the Royal Doors, and the primate, having bowed to the Throne and the serving priest, leaves and takes off his sacred robes. The serving priest takes his place before the Throne.

Kneeling for the Most Honest

28. On the seventh or eighth song of the canon (depending on the number of troparions performed), the deacon takes the censer and, having received a blessing (from the High Place) from the serving priest, censes the altar and those present in it. When singing “We praise, we bless,” he comes out from the northern door and burns incense, starting from the Royal Doors, on the right side of the iconostasis. By this time, the readers of the canon must go to the choir.

29. At the end of the chaos, the deacon, standing at the icon of the Mother of God (to the left of the Royal Doors), proclaims: “Let us exalt the Mother of God and the Mother of Light in song,” while he marks it with a censer in the shape of a cross. The headdress is removed before the proclamation. All the clergy and monks do the same and stand like this until the end of “The Most Honest.” The deacon continues to lap before the icon of the Mother of God until....? Then the deacon censes the left side - the Iconostasis, the festive icon on the lectern and the primate. performing the anointing. Returning to the pulpit, he censes the canon readers, the right and left choirs and the people. Then he performs incense for the entire temple. Walking through the church, the deacon censes all the icons and from time to time makes stops to cense the worshipers (in places convenient for him). The end of the censing is usual.

Great Doxology.

30.V holidays when singing the stichera on “And now,” before the Great Doxology, the deacon opens the Royal Doors. At the end of the stichera, the priest pronounces the exclamation: “Glory to You, who showed us the light” and makes a bow before the Throne. During the doxology, the priest, together with everyone, makes three bows from the waist with the words “Blessed art thou, Lord, teach us by thy justification.” He does the same on daily matins when the doxology is read.

Litany

31. On feast days, to pronounce a special and petitionary litany, two deacons go to the solea during the singing of the troparion of the Great Doxology. (At daily matins, one deacon comes at the end of the doxology to pronounce the petitionary litany, the other - for the special litany - when singing the troparion of dismissal).

32. At the end of Matins, after the exclamation “Wisdom,” the deacon, having bowed at the Royal Doors, goes to the altar. (On holidays, this exclamation is pronounced by the senior deacon. Having bowed to the altar and to each other, both deacons go to the altar).

End of Matins

33. After the deacon sings the choir “Confirm, O God,” we close the curtain of the Royal Doors. Then the priest and deacon worship before the Throne and each other. The priest takes off the phelonion and again stands before the Throne, and the deacons cover the Altar, take off their vestments and during the 1st hour they pray on the sidelines.

(On holidays, the priest at the end of Matins says a full funeral in the pulpit. Before going to the pulpit, he worships the Throne and the priests standing in the altar. When pronouncing the exclamation, on the words “Christ our true God,” he makes the sign of the cross (without bowing !). And at the end of the dismissal, without crossing himself, he bows to the people and goes to the altar. The deacons close the Royal Doors and the curtain. Then everything is the same as at the daily matins.

DIVINE LITURGY

Entrance prayers

I. Before the start of the Liturgy, in the morning at the appointed time, the clergy, who had prepared the day before to celebrate the Divine Liturgy, come to the temple and, standing in front of the royal doors, make the sign of the cross three times, bow three times and bow to the concelebrants, and read the entrance, i.e. preparatory prayers for the celebration of the Liturgy (standing with a covered head, wearing a hood, kamilavka or skufya, if it is a reward, before reading the troparion “To Your Most Pure Image...”).

/According to established practice, the clergyman who has prepared to perform the liturgy enters the altar, makes two bows to the ground or from the waist in front of the throne according to the Rule, kisses it, makes a third bow, puts on the epitrachelion, removes the veil from the throne and leaves the altar through the northern door to the solea to make the entrance prayers. If several clergy are performing the Liturgy, then the eldest puts on an epitrachelion, the rest wear cassocks/.

Deacon: Bless, master. Priest: Blessed be our God... Deacon: Amen. Glory to Thee our God...

King of Heaven... Trisagion according to Our Father. Priest: For Yours is the Kingdom...

Deacon: Amen. Have mercy on us, Lord... ‘ Glory: Lord have mercy on us... And now: Doors of Mercy...

2. The Primate, turning to the icon of the Savior during the reading by the deacon: “To Your Most Pure Image...”, is baptized a third time. Employees do the same. They are also applied to the icon of the Mother of God during the reading by the deacon: “The Source of Mercy...”.

Deacon: Let us pray to the Lord

Priest: Lord have mercy

3. Standing before the royal doors and bowing their heads, the primate and the servant pray:

“Lord, send down Your hand...”

4. After saying this prayer, the clergy bow to each other and, turning their faces to the worshipers, bow to them, make one bow to the northern and southern sides of the solea (choirs of singers), saying: “Forgive and bless, fathers and brothers...”

Deacon: God will forgive you, honest father, forgive us sinners, and pray for us.” And he enters the altar with the prayer: “I will go into Your house...”.

5. Entering the altar by the southern (right) door after the entrance prayers, the clergy, standing in front of the throne, cross themselves twice, kiss the Gospel, the throne, cross themselves a third time and all bow to the primate, who responds with bows to both sides. After this, they begin to put on sacred clothes. /If the entrance to the altar is made for the first time, then bows before the throne are made not from the waist, but from the ground/.

Deacon's vestment

6. Having folded the surplice, placing the orarion and the shoulder straps on it, the deacon approaches the High Place, makes three bows, turning to the altarpiece, saying to himself: “God, cleanse me, a sinner, and have mercy on me.”

7. Approaching the priest and holding the surplice and orarion in his right hand, he says to him, bowing his head: “Bless, Vladyka, the surplice and orarion.”

The priest, blessing, says: “Blessed is our God always, now and ever, and unto ages of ages.”

The deacon answers: “Amen” and kisses the priest’s blessing hand and the cross depicted on the surplice.

8. Having taken off his cassock, the deacon reverently dresses in the surplice, puts on the orarion and armbands, kisses the cross on the item of vestment and says the prescribed prayers.

9. Having dressed and washed his hands, the deacon prepares everything necessary for performing proskomedia: he removes the veil from the altar, lights the lamp, brings sacred vessels and places them on the altar - the paten (on the left), the chalice (on the right), the star (in the middle between them). In front of the vessels (closer to oneself) a special plate for cutting the Lamb and a large spear are placed; On the left are the prosphora for the proskomedia, on the right (from the dish) a small spear, a spoon, a ladle with a plate, wine and water, cover and air.

Priest's vestment

10. After bowing three times to the high place, the priest, holding the sacrament in his left hand, blesses it, saying: “Blessed is our God always, now and ever, and unto ages of ages. Amen."

11. Kissing the cross on the vestment and putting on the vestment, the priest reads the prayer: “My soul will rejoice in the Lord...”. The priest does the same when putting on each sacred robe: he blesses, kisses the cross depicted on it and puts it on.

When vesting before serving the Liturgy of the Presanctified Gifts, prayers are not read, but the priest reverently pronounces when blessing each sacred garment: “Let us pray to the Lord. “Lord have mercy,” and puts on his clothes.

Having dressed and washed his hands, reading the prayer “I will wash my innocent hands...” the priest approaches the altar.

Proskomedia

12. After washing, the priest and deacon approach the altar and, having reverently performed threefold adoration before it, pray: “God, cleanse me, a sinner, and have mercy on me.” They bow to the ground.

The troparion of Great Heel is read, raising the hands.

“Thou hast redeemed us from the legal oath,” kisses the paten.

“Thy Honest Blood” - kisses the cup.

“Nailed on the Cross” - kisses the star.

“Let’s dig in,” he kisses the digger.

“You exuded immortality from man. Our Savior, glory to You” - a liar.

13. Then the deacon quietly says: “Bless, master.” The priest exclaims: “Blessed is our God...” and takes the prosphora for the Lamb with his left hand. With his right hand he takes the copy and blesses the prosphora three times, touching the tip of the copy to its edges and makes the sign of the cross over the seal with three times pronouncing the words: “In remembrance of the Lord, and God, and our Savior Jesus Christ.

14. And with a copy he cuts the prosphora lying on the plate on its right side (from himself - on the left) with the words “Like a sheep being led to the slaughter.”

/For convenience, it is allowed to rotate the prosphora so that its right side faces the right side of the performer/.

Making an incision on the left side (from himself - on the right), the priest says: “I am like a lamb without blemish, even though He who shears Him is speechless, He does not open His mouth.”

The upper side of the prosphora is cut with the words: “His judgment will be taken into humility.”

The bottom side is incised with the words: “Who can confess His generation?”

15. Each time the priest cuts the Lamb, the deacon says: “Let us pray to the Lord,” holding the orarion in his hand, as when reading the litanies. Priest - “Lord, have mercy.”

16. After cutting the prosphora, the deacon says: “Take it, Vladyka.” The priest cuts the prosphora in its lower part and takes out the Lamb from the incised lower and four outer sides of it, uttering the words: “As if His belly is lifted from the ground,” and places it on the paten with the seal down.”

17. Deacon: “Consume, lord” (Sacrifice). At these words of the deacon, the priest makes a deep cross-shaped incision on the underside of the Lamb (before the seal), saying: “The Lamb of God is being eaten, take away the sins of the world, for the worldly belly and salvation.” ‘ .

18. Then the Lamb turns over with the seal facing upward,

Deacon: Break through, Master.

At these words of the deacon, the priest pierces the Lamb with a spear on His right side, saying: “One of the warriors will dig into His ribs…”

19. The deacon pours a small amount of water and wine into the ladle, while saying: “Bless, master, the holy union.” Having received the blessing, the deacon pours it into the chalice.

20. The priest, taking the second prosphora, says: “In honor and memory of the Most Blessed Lady...” Having taken a particle from the prosphora, the priest places it on the paten on the right side of the Lamb (from himself - on the left), close to its middle, saying: “The Queen is presented at Your right hand..."

21 The priest, taking the third prosphora, says: “The honorable, glorious prophet...” and separates a particle from the prosphora, placing it on the paten on the left side of the Lamb (away from himself - on the right), closer to its upper part, starting the first row with this particle.

Then the priest says:

b) Holy glorious prophets... - and, separating the 2nd particle, puts it below the first one. The priest goes on to say:

c) Holy Glorious and All-Great Apostles... - and puts a particle below the second one.

Then the priest says:

d) Like our saints... - and puts it on the paten, starting the second row with it.

Then the priest says:

e) Holy Apostle... - and places it below the 1st particle of the second row.

Then the priest says:

f) Our venerable and God-bearing fathers... - and places it below the 2nd particle, ending the second row.

g) Holy wonderworkers and the unmercenary Cosmas and Dami-an... - and places it at the top, starting the third row with it.

Continuing, the priest says:

h) The Saints and Righteous Godfather Joaccmus and Anna and Saints (his is also the temple To day), and all the saints, whose prayers have visited us, O God, * and places the particle below the first third row. (Usually other saints are also commemorated here, whose names are not included in the service book).

Then the priest says:

i) Like in the saints of our father John, Archbishop of Constantinople, Chrysostom (or: Like in the saints of our father Basil the Great, Archbishop of Caesarea in Cappadocia - if his liturgy is being celebrated), and, separating the ninth particle, puts it on the paten, ending with it the third row.

22. Taking the 4th prosphora and taking out the first large particle, the priest says: “Remember, Master Lover of Mankind...*’

Taking out the 2nd large particle from the 4th prosphora, the priest says: “Remember, Lord, our God-protected country and its Orthodox people” - and then, taking out particles from it for the living members of the Church, saying the words: “Remember, Lord, about health and salvation of the servant of God, or servants of God (name of the rivers).

23. All the particles taken out about health are placed on the lower side of the Lamb, and two of them - for His Holiness the Patriarch and the diocesan bishop - are placed above the rest of the particles taken out about health.

24. The priest, taking the 5th prosphora, takes out the particles, saying: “About leaving memory...”

At this time, the priest also commemorates the bishop who ordained him, if he has died. From this prosphora, the priest takes out particles of repose, saying: “Remember, Lord, the repose and remission of sins of the servant of God, or the servants of God, the name of the rivers.”

Concluding the commemoration, the priest says: “Remember, Lord, and everyone in the hope of resurrection...”

25. He places particles from the repose prosphora on the paten, below the particles taken out for the living.

26. Finishing the commemoration of the dead, the priest again takes the 4th prosphora and takes out a piece from it for himself with the words: “Remember, Lord, my unworthiness and forgive me every sin, voluntary and involuntary.”

27. The deacon takes the censer, saying: “Bless the censer, Master.”

The priest, blessing the censer, reads a prayer:

“We offer the censer to You, O Christ our God...” The deacon, holding the censer at the level of the altar, says:

“Let us pray to the Lord.”

28. The priest, taking the unfolded star, places it over the censer so that it is fumigated with incense smoke, then places it on the paten above the Lamb, while pronouncing the words: “And come, the hundred star above, came the Child.”

Deacon: “Let us pray to the Lord. Lord have mercy".

29. The priest places the first cover over the censer and, covering the paten with it, says: “The Lord reigns...” Deacon: “Let us pray to the Lord. Cover, lord.”

30. The priest places a second cover over the censer and covers the chalice (thicket) with it with the words: “Cover the heavens.”

31. Deacon: “Let us pray to the Lord. Cover, lord.” The priest envelops the censer with air and, covering the paten and chalice with it, says: “Cover us with the shelter of Your wing...”

32. The priest takes the censer and, having touched the altar, says three times: “Blessed is our God, who is well-willed, glory to Thee.”

Each time the deacon ends the priest’s prayer with the words:

“Always” now and ever, and forever and ever. Amen".

Having said this, the priest and deacon worship reverently during each doxology.

33. The deacon, having accepted the censer from the priest, says:

“Let us pray to the Lord for the Honest Gifts offered.” The priest, taking the censer from the deacon, reads the prayer of sentence: “God, our God, Heavenly Bread...”

34. After this prayer, the priest ends the proskomedia with a doxology, saying: “Glory to Thee, Christ God, our Hope, glory to Thee.”

Deacon: “Glory... and now... Lord, have mercy (three times). Bless."

35. At the end of the proskomedia, the priest pronounces a short dismissal: “Rise from the dead (only on Sunday, on weekdays, the dismissal begins directly with the words: “Christ, our true God”) Christ, our true God, through the prayers of His Most Pure Mother, who the saints of our father John, Archbishop of Constantinople, Chrysostom, and all the saints, will have mercy and save us, for He is Good and Lover of Mankind.”

At the Liturgy of St. Basil the Great, the following is commemorated: “... like our father Basil the Great, Archbishop of Caesarea in Cappadocia.” Upon completion of the dismissal, the priest censes the deacon.

Deacon: "Amen." And having received the censer from the priest, he censes it.

After this, the priest and deacon bow to the Altar three times, and then to each other. And the deacon performs the consecration of the throne, the altar and the temple, before beginning it by pulling back the curtain of the royal gates.

Then the priest takes out particles about the living and the dead from the prosphora served by the laity, and he takes out a particle for each of the living and the dead separately, and should not limit himself to taking out one particle for many.

When the particles are removed, the memorials are read by deacons or clergy.

Everyday

The Church Charter says that in ancient times censing was done in a cross-shaped manner. However, in the Orthodox Church tradition, the following custom of censing has become more widespread. Priest holding censer with three fingers right hand at the top of the chains, under the lid that completes the chain (according to another practice, taking the censer by both rings with the index finger), raises it in front of an icon or other sacred object. With the second swing of the censer, the censer tilts his head, making a bow, and with the third swing, he straightens up. So triads, incense is performed in front of an icon or another shrine. In a similar way, the censing of the choirs and people is performed.

Reverent clergy pay attention to ensuring that the censer does not rise too high. So when censing the throne and the vessels standing on the throne, so that the action of censing is the offering of incense to the shrine. The forearm should be the least mobile. Old clergy, teaching young ones, recommended placing the Missal under the arm in order to thereby bind the too wide movement of the forearm. It is very helpful for the smoothness of censing to make a slight movement of the hand, bending it only at the elbow as if there was some object in the fingers that was making a vertical movement up and down along the plane.

Beginning of the Liturgy

a) It is recommended to complete the proskomedia by the middle of the third hour, so that already at the end of the third or beginning of the sixth hour the deacon begins to perform the prescribed incense. It is recommended that the celebrant stand before the altar until the exclamation “Through the prayers of our most holy Lord...” after which they immediately begin to pray before the start of the Divine Liturgy.

b) Having made three bows from the waist, with the prayer “God, cleanse me, a sinner,” the primate, raising his hands, prays: “To the Heavenly King...” At this time, the deacon holds the orarion, as during the pronouncing of litanies. Having made the sign of the cross and again raising his hands, the priest continues: “Glory to God in the Highest...” (Twice, without lowering his hands).

Having made the sign of the cross, the priest finishes:

“Lord, open my lips...”

IN) Priest kisses the Holy Gospel, the deacon kisses the throne. Lpakon bows his head before the priest as a sign of concelebration and folds his hands to receive the blessing and says:

“It’s time for the Lord to create...”

D) A statutory dialogue takes place and the deacon leaves with the northern wool, and stands in front of the Tsar’s three times making the sign of the cross with the words:

“O Lord, open my lips...”

1. Deacon standing in front of the Royal Doors: “Bless, Master.”

2. The priest especially solemnly, with an exclamation that is distinctive from all the exclamations of the daily cycle of services, begins the Divine Liturgy: “Blessed be the Kingdom of the Father and the Son and the Holy Spirit, now and ever and ever.”

Wherein. With the Holy Gospel he marks the image of the cross above the antimension, raising the Gospel to the east, west, north and south. Then he again places the Gospel on the antimension, is baptized, and kisses the Gospel on the Holy Altar. All servants also kiss the throne along with the primate.

3. Deacon: “Let us pray to the Lord in peace,”

4. Having finished pronouncing the litany, the deacon enters the altar through the southern doors and, standing on a high place together with the primate, is baptized into the image at the words of the exclamation “To the Father and the Son and the Holy Spirit...”, makes a bow, and at the words “... now and ever and unto ages centuries” turns and bows to the primate.

5. At the moment of pronouncing the petition “Step in, save...” two deacons go to the high place, cross themselves and bow to the image, bow to the primate and to each other, and go to the pulpit. Standing in front of the icons of the Savior and the yateri of God, they are baptized with the words “Let us betray Christ our God” all together (including the protodeacon) and perform mutual worship to each other,

Small entrance

6. After pronouncing the small litanies, the deacons standing on the solea perform mutual worship and go to the altar in a high place, cross themselves, bow to the image, the primate and each other and accept the censer from the sextons.

7. After the priest’s cry of “Amen,” the protodeacon opens the Royal Doors for the small entrance.

8. The priest and deacon perform double adoration and, according to established practice, the priest kisses the Gospel, and the deacon kisses the altar, and perform a third adoration. Then the priest takes the Gospel, gives it to the deacon, who at the same time kisses the priest’s hand and goes to the high place and stands between two deacons holding a censer, facing the primate.

9. All the clergy perform double adoration, kiss the throne, perform a third adoration, and at this moment the senior deacon says: “Bless the censer, Master,”

10. Two deacons with censers, followed by a deacon with the Gospel and junior priests line up in one row, which is completed by the primate. All proceed from the altar by the northern doors. Everyone remains on the side of the salt on which he stood in the altar in front of the throne,

II. The deacon with censers, entering the Royal Doors, censes them. then they incense the throne, each on his side, meeting in a high place. When finished, they stand on the sides of the throne, awaiting the entrance of the clergy.

12. The deacon with the Gospel carries it in both hands. Standing in his usual place on the sole, he and the primate bow his head.

13. Then the daacon quietly says: “Let us pray to the Lord,” and the priest silently reads the prayer of entry. At this moment, the deacon holds the Gospel on his left shoulder, facing north.

14. At the end of the prayer, the deacon, holding the Gospel with his left hand, and the orarion in his right and pointing with his right hand to the east, says to the priest: “Bless, Master, the holy entrance.” The priest, blessing, says: “Blessed is the entrance of the saints...

15. After this, the deacon gives the priest the Holy Gospel to kiss (and kisses the priest’s hand).

16. At the end of the singing, the deacon, standing in front of the priest in front of the Royal Doors, raises the Gospel, depicting a cross with it, and says in a loud voice: “Wisdom, forgive me,”

17. Enters the altar and places the Gospel on the antimension. He is greeted by the censing of the deacons who are in the altar.

18. The clergy, while singing “Come, let us worship...” enter the altar, kissing the icons on the Royal Doors located on their side. Primate:

A) kisses, with the sign of the cross and a bow from the waist, the small icon of the Savior located on the side of the Royal Doors;

b) turns his face to the west and blesses the priests;

c) kisses the small icon of the Mother of God on the royal doors, also with the sign of the cross and bow, enters the altar.

19. Priests entering the altar are greeted by the deacon with censing, already at the corners of the throne.

20. After the abbot enters the altar, all those who have made the small entrance (only now) are baptized (once), again making the sign of the cross with a bow, and kiss the altar.

Trisagion

21.. Upon entering the altar, the priest, while singing troparia and kontakions, reads the prayer of the Trisagion chant.

22. When the singers finish singing the last kontakion with “and now,” the deacon (having kissed the throne), bowing his head and holding the orarion, as usual, with three fingers, turns to the priest with the words: “Bless, master, the time of the Trisagion.” Priest. blessing the deacon, he pronounces aloud the end of the prayer of the Trisagion chant: “For You are Holy, our God, and to You we send glory” (according to the practical MDA), on “Father and Son and Holy Spirit” - the deacon is baptized standing next to the priest, on “now and ever" comes from the Royal Doors to the middle of the ambo and ends with an exclamation, standing facing those praying and turning the orarion (from the icon of the Savior) to the icon of the Mother of God and further to the throne, exclamation says: "And forever and ever", enters the altar, kisses the throne and bows to the primate.

23. During the choir’s singing of the Trisagion, the priests, led by the primate, also read the Trisagion three times (the primate does this out loud), and at the same time a threefold worship of the throne is performed.

24. After this, at the last words “Holy Immortal...”, everyone venerates the Throne (according to the practice of the MDA), bows to each other and the deacon, turning to the priest, says to him: “Command, Vladyka” and, walking around the throne from the south side together with the primate, the orar pointing to the high place, he says: “Bless, Vladyka, the high throne.”

The priest, approaching the High Place, answers: “Blessed are you on the Throne...”

25. All the clergy bow to the High Place, to each other. Then the primate and deacon stand facing west, towards the worshipers, the rest of the priests stand sideways.

Reading the Apostle and Gospels

26. At the end of the singing of the Trisagion on “Glory..,” the deacon reading the Apostle approaches the altar, crosses himself with the orarium and places it on top of the Apostle and approaches the primate for a blessing. Having shaded his hand, the primate places it on top of the Apostle.

27. Having received the blessing and kissed his hand, the deacon leaves through the Royal Doors and stands at the end of the ambo facing the altar

28. According to practice, it is customary to perform censing in the altar during the proclamation of the prokeimna, the initial exclamations before which the deacon and priest give strictly according to the Missal. Each repetition continues during the reading of the Apostle. It is completely accomplished as follows.

Having walked around the throne on the right side, the deacon performs the usual incense: first the throne, then the altar. The high place, the right side of the altar, the left, the icon above the Royal Doors, the Royal Doors. Last Supper (above the Royal Doors), right side of the iconostasis, left; enters the altar through the Royal Gates, censes the primate, clergy, reading the Apostle, choir, worshipers, local icons; enters the altar, censes the altar (front side), the primate, and thus ends the censing.

29. During the reading of the Apostle, the priest sits on the south side of the High Place. The rest of the priests sit on one side and the other.

30. At the end of the reading of the Apostle during the singing of the Alliluaria, the first deacon and the second priest stand in front of the throne, cross themselves twice, the priest kisses the Gospel, the deacon throne and the priest gives the deacon the Gospel, while the deacon kisses the priest’s hand.

31. The deacon with the Gospel goes to the High Place and, turning to the primate, says: “Bless, Master, the evangelist...” The priest, blessing him, quietly says: “God through the prayers of the holy, glorious...”, kisses the Gospel, and the deacon, answering “Amen,” goes to a designated place for reading the Gospel.

32. The second deacon, who has read the Apostle, stands on the north side of the throne and, placing the orarion on the Apostle, proclaims: “Forgive wisdom, let us hear the Holy Gospel.”

Look: If the priest is serving alone, then after he has read the prayer before the Gospel, he stands in front of the throne, the deacon comes up to him, bows his head and, pointing his oracle at the Gospel (on the throne), says quietly to the priest:

“Bless, Master, the evangelist...” The priest blesses him: “God through his prayers...” and with these words he passes the Gospel to the deacon without blessing and again goes to the high place. The deacon, saying: “Amen,” bows to the Gospel and, accepting the Gospel from the hands of the priest, kisses the priest’s hand. The deacon carries the Gospel around the altar through a high place. On the pulpit, the deacon places the Gospel on his left shoulder, with his right hand he places the end of the oligari on the lectern, places the Gospel on it and opens it. The second deacon says: “Let us hear.”

On Sundays and holidays, the deacon, having received the Gospel from the second priest and, according to custom, making an appearance about it in the pulpit, places the Gospel on the lectern (at the end of the orarion) and, holding it with both hands on the pulpit, proclaims: “Bless the Master, the evangelist..., bowing on the hands of the head and remaining in this position until the end of the primate’s proclamation. The Primate, from the high place of those praying aloud, says: “God through the prayers of the holy, glorious...” and blesses the deacon. The deacon says: “Amen,” places the Gospel on the lectern and opens it for reading.

At the end of the reading of the Gospel, the priest says to the deacon: “Peace be with him who preaches the good news,” and blesses him.

At the end of the reading of the Gospel, the deacon kisses it, closes it, takes the orarion and it from the lectern / three fingers of his right hand, brings the Gospel to the royal doors and hands it to the priest, or places it himself on the high ground of the throne, above the antimension.

Liturgy of the Faithful

The Liturgy of the Faithful is the third, most important part of the Liturgy, in which the Holy Gifts, prepared at the proskomedia, are transubstantiated by the power and action of the Holy Spirit into the Body and Blood of Christ and are offered up as a saving sacrifice for people to God the Father, and then given to the faithful for communion. The most important sacred rites of this part of the Liturgy:

1. The transfer of the Holy Gifts from the Holy Altar to His Throne, the preparation of believers for prayerful participation in the performance of a bloodless sacrifice.
2. The very celebration of the Holy Sacrament with the prayerful remembrance of members of the heavenly and earthly Church.
3. Preparation for Holy Communion of clergy and laity.
4. Thanksgiving for Holy Communion and blessing for leaving the temple (dismissal).

Litany: “Elitsa vernia, packs and packs.”

1. During the deacon’s pronouncement of the petition, the special litany “We also pray for the Great Lord and our Father His Holiness the Patriarch Alexia... the priests unfold the iliton and antimins on three sides, only the upper side of the antimins remains unexpanded.

2. The priests who deployed the antimension, performing this action, make a prayerful bow in front of the throne and then bow to the primate.

3. The primate, after unfolding the first three sides of the antimension, kisses it, and after unfolding the fourth side, makes a cross over it with a sponge and, touching it, places it on the upper right side of the antimension.

4. During the exclamation of the priest: “For under your power,” the Royal Doors open. The deacon, having taken the cdilitsa and received a blessing from the primate, reads Psalm 50 to himself, censes St. the throne on four sides, the Holy Altar, the altar, then through the royal doors it proceeds to the salt and burns incense to the iconostasis; enters the altar, censes the priest and those present; again he goes out to the pulpit and burns incense on the faces of those praying. Having finished the incense, according to custom, he stands next to the priest praying in front of the Holy Altar.

5. The hymn of Cherub is pronounced by the clergy three times, and usually the priest pronounces the beginning of the cherub hymn before the words: “Yako da Tsar,” and the deacon begins with these words, and each time at the end of the song, both of them worship once. During the reading of the Khiruvim song, the priest holds his hands raised up, and the deacon holds the orarion in his raised hand, in the same way. As when reading litany to them. Then the priest kisses the antimension and goes to the Holy Altar: (as usual, bowing towards the worshipers) - directly to the left, and the deacon - through the high place.

6. Approaching the Holy Altar, the priest and deacon reverently pray before it, and the priest finishes remembering the names of health and repose by removing particles from the brought prosphora. Then, taking the censer, the priest censes the Holy Gifts, praying secretly: “God cleanse me, a sinner,” 3 times. Then he gives the censer to the deacon.

7. The deacon, having accepted the censer, says: “Take it, master.” The priest, taking the air with which the paten and chalice are covered, places the air on the deacon’s left shoulder, saying: “Take your hands into the holy place and bless the Lord.”

8. The deacon, holding the censer by the ring with one finger of his right hand (raised up so that the censer falls behind his right shoulder), kneels on his right knee.

9. The priest, having taken the paten and kissed the star on it through the cover, passes the paten to the deacon. The deacon takes the paten with both hands, kisses it on the side, lifts it on his head and goes to the soleya by the northern doors.

10. The priest, having kissed the chalice, takes it through the cover and follows the deacon; he is preceded by a candle-bearer with a candle and stands behind the pulpit. Coming out onto the solea, the clergy stop opposite the Royal Doors, facing the worshipers, who, giving honor to the Holy Gifts, bow their heads at this time.

11. After the proclamation, the deacon leaves through the Royal Doors to the altar and, standing on the right side of the Holy See, kneels on one knee, holding the diaos on his head.

12. Having entered the altar, the priest places a chalice on the Holy Throne, on the unfolded antimension on its right side. Then, taking the paten from the deacon, he places it on the antimension, on its left side.

13. After handing the paten to the priest, the deacon closes the Royal Doors, draws the curtain and, returning, stands on the right side of the Holy See.

14. After reading the troparions, the priest removes the coverings from the paten and places them on the upper left side of the Holy See. Next, he takes air from the deacon’s shoulder, . censer (held by the deacon). Covers the paten and chalice with air. After this, taking the censer from the deacon, he censes the Holy Spirit three times, saying the Gifts; “Bless Zion, O Lord, with Thy favor.” Having shown the deacon and given him the censer, the priest asks him about himself: “Remember me, brother and co-servant.” A dialogue takes place according to the missal, at the end of which he takes the blessing with a kiss on his hand and goes to the High Place, from where he censes the priest three times, prays to the High Place, gives censer to the sexton and bows with him. After the Great Entrance, the Church begins to prepare those praying for the acceptance of the Bloodless Sacrifice.”

15. The deacon pronounces the litany of petition:

“Let us fulfill our prayer to the Lord.” After the proclamation

"Let us love one another." the deacon standing on the pulpit makes the sign of the cross, bows, kisses the cross on the orar and exclaims: “Doors, doors.” the wisdom of the Royal Doors. While singing in chorus “Father and Son and Holy Spirit...” the priest reads secretly: “I will love Thee, the Lord, My Fortress...”, saying this prayer three times and bowing to the throne, kisses the paten and chalice (above the veil), as well as the edge of the throne before yourself (according to established custom, secretly saying the Trisagion at this time). After kissing, he makes the sign of the cross.

If several priests concelebrate at once, they kiss the paten, the chalice, the Holy See and each other on the shoulder. The eldest says: “Christ is in our midst.” The younger (priest) replies: “And it is, and it will be.” . So are deacons, if their Several serve, each kissing their orarion at the place of the image: on it the cross and each other’s shoulder, saying the same thing as the priests about (In practice, deacons kiss before communion of the Holy Mysteries).

From the day of Holy Pascha until its celebration, the elder (priest or deacon) says: “Christ is risen,” and the younger responds: “Truly he is risen.”

16. The deacon, standing on the pulpit, makes the sign of the cross, bows, kisses the cross on the orar and exclaims:

“Doors, doors, let us sing of wisdom!” At this time, the curtain of the Royal Doors opens (and remains drawn back until the proclamation “Holy of Holies”). The priest, quietly pronouncing the symbol of faith, vibrates the air, vibrates the air over the Holy Gifts. When the choir sings “Mercy of the World,” the priest takes the air, kisses it, folds it and places it on the Altar.

17. When shouting “The grace of our Lord Jesus Christ, dear. Be God and the Father and the communion of the Holy Spirit with you all,” the priest, turning his face to the worshippers, blesses them. When shouting “Woe are our hearts,” the priest raises his hands to “woe.” .

18. When the priest exclaims “We thank the Lord,” the deacon moves from the southern side of the Holy See to its northern side, kisses it, bows to the priest and stands at the Holy See with him.

19. The priest pronounces the final words of the Eucharistic Prayer aloud: “Singing the song of victory, crying, calling and speaking.” The deacon, while the priest is pronouncing the words “Singing the Victory Song, crying out, calling out and saying,” raises the star from the paten with his right hand (with an orar, which he holds with three fingers) and makes an image of a cross over the paten, touching the paten on each of the four sides of the star: with the words the priest “singing” - on the eastern side and the bevel, “blatantly” - on the western side, “appealingly” - on the northern side and “verbally” on the southern side. At the end of the priest’s words “Victory song...” the daacon, folding a star, . having kissed her, he places her in the upper part of the Holy See. (During the priest’s exclamation, “Take, eat: this is My body, which was broken for you for the remission of sins,” the priest with his right hand, palm facing up and holding his fingers together, points to the Holy Bread , lying on the paten; The deacon does the same, holding the orarion with three fingers of his right hand.)

21 . This is followed by the exclamation of the priest: “Drink of Her, all of you, this is My Blood of the New Testament, which is shed for you and for many for the remission of sins. When pronouncing these words, the priest points to the chalice in the same way as before to the paten.

22” The priest proclaims: “Thine from Thine is offered to Thee for all and for all.” When pronouncing the words: “Thine from Thine is offered to Thee for all and for all,” the deacon, and if he is not there, then the priest himself, with his hands folded crosswise, takes the paten with his right hand, and the chalice with his left, raises them above the Holy Throne, and then puts it back in place.

23. The offering of the Holy Gifts during the singing of “We sing to you...” is followed by their transubstantiation. After the secret prayer of the priest, the priest and the deacon bow three times before the Holy See, praying for themselves: “God, cleanse me, a sinner, and have mercy on me.” Then the priest, raising his Hands, prays to the Holy Spirit: Lord, Who sent down Your Most Holy Spirit at the third hour by Your Apostle, do not take Him away from us, O Good One, but renew us who pray to You.” After the deacon’s exclamation, both reverently worship before the Holy See.

The exclamations of both the priest and the deacon are repeated two more times, and the exclamations are also followed by worship.

24. When the priest blesses the Holy Bread with the words: “And make this honorable bread Thy body three hundred,” then it should be said like this: “And make this honorable bread (show with your hand) (when pronouncing this word, begin to make a movement with your hand with a blessing ) Body (bottom) of Christ (left) Thy (right). The same is true for the transubstantiation of wine into Blood (four words, four hand movements for blessing).”

25. The deacon’s words “Bless, Master, the Holy Bread”) and “Bless, Master, the Holy Chalice” are accompanied by the display of the Holy Bread and the Holy Chalice in the orari.

26. When the deacon addresses the priest, “Bless the wallpaper, O Master,” the deacon points to the Holy Gifts. When the priest gives the blessing of the Holy Gifts - “Transferred by Thy Holy Spirit” (four words, four hand instructions). After this, the priest and deacon bow to the ground.

27. Before the priest’s exclamation “Excellently about the Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary,” the priest censes the Holy Altar three times. The priest gives the censer to the deacon, who, continuing the censing, censes the Holy See from the other three sides. High place, altar icons and lays down the censer.

28. The exclamation: “And may the mercies of the Great God and Our Savior Jesus Christ be with all Baki,” the priest pronounces turning his face to the west and blessing the believers.

29. After “the singing of the Lord’s Prayer and the priest’s exclamation, “By the grace and compassion and love of Thy Only Begotten Son, with whom art Thou blessed, with Thy Most Holy and Good and Life-Giving ear, now and ever, and unto ages of ages,” the deacon, standing in front of the Royal Doors, he girds himself with an orarion in a cross shape.

30. When reading secretly (three times) the prayer “God, cleanse me, a sinner, and have mercy on me,” the priest and deacon do triple adoration. Next, the priest closes the Royal Doors with a curtain. After the deacon’s words “Let us together,” the priest takes the Holy Lamb and, raising it over the paten, proclaims:

"Holy of holies?"

31. After the words of the deacon, “Break, Master, the holy Bread,” the priest reverently breaks the Holy Bread along the cut into four parts, saying quietly: “The Lamb of God is broken and divided, crushed and undivided, always poisoned and never released, but the one who partakes sanctifies.” . Four parts of the Holy Bread are placed crosswise on the paten: a particle with the seal of IS - on the upper side of the paten; particle with seal 1C - on the lower side; particle with the seal Ш - from the north; particle with KA stamp. - from the young side of the paten. The deacon, pointing his oracle at the Holy Chalice, says to the priest: “Fulfill, Master, the Holy Chalice.” The priest, taking the Particle of IS and making it the meaning of the cross above the Chalice, lowers it into the Holy Chalice with the words: “Filling with the Holy Spirit.” The deacon answers “Amen” and knocks down the ladle with warmth, saying: “Bless the warmth, Master.” After the blessing of the priest, the daacon pours in the amount of warmth required for Holy Communion in a cross shape. After this, the priest takes a part of the Holy Lamb with the seal of the Holy Spirit and divides it into particles according to the number of clergy receiving communion. Then follows a prayer, after which the clergy bow to the ground in front of the Holy Throne, bow to each other who are in the altar and in the direction of the believers who are in the temple, with the words: “Forgive me, fathers and brothers,” and again bow to the ground with the words : “Here. I come to the immortal Gift and My God.”

32. Priest: “Deacon, come.” The deacon, approaching from the north side, says: “Teach me, Master, honest and Holy Body Our Lord and Savior Jesus Christ." The priest gives the deacon a particle with the corresponding words. The deacon takes the Holy Bread in the palm of his right hand, lying on the palm of his left; kisses the priest's giving hand and moves to the northern or eastern side of the Holy See, where, bowing his head and raising his hands above the Holy See, he waits (at the same time as the priest) for the reading of the prayer before Holy Communion. Next, the priest takes a particle of Holy Bread with his left hand, places it on the palm of his right, saying: “The Honest and Most Holy Body of our Lord and God and Savior Jesus Christ is given to me (name), the priest, for the remission of my sins and to eternal life.”

Having communed the Body of Christ, the priest takes the antimension sponge, wipes the palm of his right hand over the paten with it, and then, taking the Chalice with both hands, partakes of the Divine Blood from it three times. To ensure that not a single drop falls from the Chalice, those receiving communion use a special cloth, one end of which is placed behind the upper edge of the phelonion, and with the other end the card is taken into the hands of the Chalice. After communion, the priest wipes his lips and the edge of the Chalice with the same cloth and kisses the edge of the Chalice, saying: “Behold, I will touch my lips, and he will take away my iniquities, and cleanse my sins.” Kissing the Chalice, the priest says: “Glory to Thee, O God” (three times) . Then the priest gives communion to the deacon,

33. One of the priests divides the parts of the Holy Lamb with the seal of NI and KA into so many particles so that there is enough for all the communing believers, and lowers these particles into the Chalice, also reading Sunday hymns. Having dropped the particles into the Chalice, the priest covers the Chalice with a shroud or cloth and places a spoon on it.

34. The deacon opens the curtain of the Gift Gate and accepts the Holy Chalice from the priest, kissing it, goes out with the priest to the Soleia through the Gift Gate and, lifting the Chalice up, says: “Come with the fear of God and faith” and hands the Holy Chalice to the priest.

35. After the laity has received communion, the priest and the deacon enter the altar. The priest places the Holy Chalice on the Holy Altar, and the deacon, taking the Holy Paten, reads Sunday hymns.

36. Then the deacon lowers into the Chalice the particles taken from the prosphoras lying on the Paten, with the words: “Wash away, O Lord, the sins of those who attempted here with Thy Honest Blood and the prayers of Thy saints.” He wipes the Paten with an antimins sponge so that not even the smallest particles remain on it. After lowering the particles into the Chalice, the deacon covers the Holy Chalice with a veil, and places a star, a copy, on the Paten. spoon, second cover and board.

37. While singing “We have seen the true light...” the priest censes the Holy Gifts three times, saying secretly: “Ascend into heaven, O God, and Thy glory throughout all the earth”; then he gives the censer and the Paten to the daacon, and the deacon carries the Paten to the Holy Altar.

38. The priest, having bowed to the Holy Gifts, takes the Holy Cup, saying quietly: “Blessed is Our God,” and, turning his face to the people from the Holy Cups, says aloud: “Always, now and ever, and unto ages of ages.” Then the priest carries the Holy Chalice to the Holy Altar, quietly saying: “Ascension into heaven, O God...”

39. The deacon usually meets the priest carrying the Holy Chalice on the Holy Altar with a censer, censing the Holy Gifts, and passes the censer to the priest, who, having placed the Holy Gifts on the Holy Altar, censes, venerating the Holy Gifts.

40. Returning to the Holy See, the priest, having drawn the sign of a cross with an antimension sponge over the Antimension and placing the sponge in the middle of it, closes the antimension: first top part him, then the bottom one, followed by the left one and finally the right one.

41. After the small litany, the priest, having folded the Antimension and holding the Holy Gospel vertically, makes the sign of the cross over the Antimension and says: “For You are our sanctification and we send up glory to You, the Father and the Son and the Holy Spirit, now. and ever and ever.” And he placed the Holy Gospel on the Antimins. After the deacon’s exclamation “Let us pray to the Lord,” the priest comes out with the missal from the altar through the Royal Doors behind the pulpit and reads the prayer behind the pulpit. At the end of the prayer behind the pulpit, the priest enters the Holy Altar through the Royal Doors and reads a prayer for the consumption of the Holy Gifts. The deacon (at the same time) enters the Holy Altar through the northern gate, approaches the Holy Altar and, bowing his head, listens to this prayer. At the end of this prayer, the priest blesses the deacon, who, having crossed himself, kisses the Holy Altar and goes to the Holy Altar to consume the Holy Gifts.

42. For the consumption of the Holy Gifts, a cloth is taken, one end of which is placed behind the upper edge of the phelonion or surplice; With its other end, the clergyman takes the Holy Chalice with his left hand, and with his right hand, using a spoon, reverently consumes from the Holy Chalice all the contents in it. Then, having rinsed the Holy Chalice with water several times until not the slightest particle of Holy Bread remains on the walls of the Holy Chalice, he drinks this water, wipes the Holy Chalice dry with a sponge, then the spoon (plate) and puts the vessels in the proper place .

43. After consuming the Holy Gifts, the deacon, like the priest, reads prayers for Holy Communion, undresses, and puts away his vestments in the proper place.”

44. Having completed the Divine service and undressed, the clergy wash their hands and, after worshiping the Holy Throne, leave the Holy Temple, thanking God for deigning them to perform the service.”

For a sample compilation of weekday vespers, see the Appendix - Diagram No. 2a.

Compose your own service - daily vespers for July 29th, tone 8, Monday evening.

DAILY (WEEKDAY) MORNING

According to its structure, Matins can be of 2 types - everyday or everyday and holiday.

According to the Rules, daily Matins must be performed in the morning. In modern practice, it (with the 1st hour) is served in the evening. Matins is added to the daily Vespers after “Confirm, O God...”, and it begins immediately with Six Psalms G. This practice is caused by the conditions of modern life, when the average Christian has a better opportunity to come to church for services in the evening. In monasteries and churches, zealous for the fulfillment of the Rule, they return to ancient practice, since the content and nature of the chants and prayers really correspond to the beginning of the day, when a person is still full of strength, cheerful and can put in more zeal and work in praising, thanking and propitiating the Creator. Metropolitan Benjamin speaks about it this way: “He’s still a fresh person, so the services are longer and there are more psalms: you need to gain a spiritual supply for the whole day. In the morning, the birds sing, but in the evening they fall silent. And the man praises the Lord. And with him all creation praises: the sun, clouds, fish, ... animals, birds, kings and common people, old and young. And the ascetics prepare for prayer and to fight the enemy. ...The Six Psalms also speaks of the same struggle, with alternating cries to God and hope for His help and glory to Him. ...So, Matins - service of joyful feat" i 8., p.58-59; 10., pp.65-67.

If daily Matins is served in the morning, then it begins a little differently than if it is performed in the evening in conjunction with Vespers:

& Ch.s.38-43 After the exclamation of the priest “Blessed is our God...” the reader: “Amen. Glory to Thee, our God, glory to Thee. Heavenly King... Trisagion according to Our Father. Lord, have mercy 12 times, Come, let us worship...” (if the Midnight Office was served before Matins, then after the exclamation comes “Come, let us worship...”). Then the double psalm is read - psalms 19 and 20 (X at this time the priest censes the altar and the temple), “Glory, and now... the Trisagion according to Our Father”, the troparion is read “Save, O Lord, Thy people..., Glory... Ascended to the Cross..., And now... A terrible intercession...", then the abbreviated, intense litany "Have mercy on us, O God...", the exclamation "For you are merciful...", chorus: "Amen. Bless in the name of the Lord, Father,” then the exclamation of Matins, “Glory to the Saints...”. i 1., p.95-96; 2., p.266-268; 6., Lecture 6, pp.83-84; 8., pp.59-60.

The procedure for performing daily Matins is set out in Chapter 9 of the Typikon, where, as in the sequence of Vespers, instructions for non-fast service (with “God is the Lord”) and fast service (with “Hallelujah”) alternate. This order can also be traced through the Book of Hours and the Octoechos.

Brief outline of daily matins

Six Psalms – Ch

Great Litany – Sl

“God the Lord...” and troparia – Sl, Ch, M

Kathismas - Ps

Canon – O, M

Psalms of Praise – Ch

Everyday Doxology – Ch

Litany of Petition – Sl

Stichera on verse - O

Tropari – M

Sublime Litany – Sl

For a detailed diagram of daily (weekday) matins, see in the Appendix – diagram No. 3.

Explanations for the daily matins scheme.

X Daily Matins is celebrated with the royal doors closed, only the inner curtain is open. The priest is dressed in an epitrachelion, bristles and a phelonion.

X The priest in the altar, drawing a cross with a censer in front of the throne, proclaims exclamation of Matins: “Glory to the Holy, and Consubstantial, and Life-Giving, and Undivided Trinity always, now and ever, and unto ages of ages.”, chorus: "Amen"

Six Psalms, & Ch.s.43-55, according to tradition, is read in the middle of the temple. Before the Six Psalms, “Glory to God on high and on earth peace, good will toward men” three times and “Lord, open my mouth, and my mouth will declare Your praise” twice. i 4., issue 2, pp. 197-198.

The oldest mentions of six psalms in its current composition date back to the 7th century. In several places, Octoeche is referred to by the Greek word “exapsalms.” The Six Psalms make up 6 Psalms– 3, 37, 62, 87, 102, 142, the main idea of ​​which is the persecution of the righteous by enemies, his hope in God, his final rest in God. Psalms 3, 62, 102 are more joyful, and 37, 87, 142 are more sad. During the Six Psalms, candles are extinguished so that a person can, unnoticed by others, cry about his sins. You need to stand in the temple while reading the Six Psalms quietly, and you need to read it very reverently, “without struggling,” because, as the Typikon puts it, at this time we are talking with God Himself. i 1., p.96; 2., p.268-269; 4., issue 2, pp. 198-203; 8., pp.60-61.

After the first 3 psalms, “Glory, and now...” is read, “Hallelujah, hallelujah, hallelujah, glory to You, O God” three times (even without bowing to maintain special silence and attention!), “Lord, have mercy” three times, “ Glory, even now...” and the remaining three psalms. X During the reading of the next 3 psalms, the priest in front of the royal doors with his head uncovered reads to himself the so-called. morning prayers, numbering 12, which briefly outline the content of the chants and prayers of Matins. At the end of the sixth psalm it reads “Glory, and now...” “Hallelujah, hallelujah, hallelujah, glory to Thee, O God.” i 1., p.96; 2., p.269-270; 4., issue 2, pp. 203-208; 6., Lecture 6, p.84.

Great Litany

"God is Lord and appear to us, blessed is he who comes in the name of the Lord” with verses - these are verses of Psalm 117 (& Ch p. 56). The deacon proclaims “Voice..., God the Lord and appeared...” and the verse “Confess the Lord...”, the choir sings “God the Lord...”. ! “God the Lord...” is sung in the voice of the 1st Troparion, which will be sung after “God the Lord...” with verses. Next, the deacon reads verses, and after each choir sings “God is the Lord...”. It is interesting to note that according to the Typikon, “God is the Lord...” with verses, it is not the priest or deacon who proclaims, but the canonarch. i 1., p.96; 2., p.270-271; 4., issue 2, pp. 209-213.

Troparion. On “God the Lord” (i.e. after “God the Lord”) it is sung Troparion to Saint Menaion(same troparion as at the end of Vespers) twice, “Glory, and now...” Theotokos from the 4th appendix of the Menaion according to the voice of the troparion to the saint(same as at the end of Vespers). i 1., p.96; 2., p.273; 7., Lecture 6, pp. 63-64.

Kathisma private

Kathismas

In liturgical books, the reading of the psalms is called “verse of the Psalms.” The psalms in the Psalter are divided into 20 departments - kathisma. Each kathisma contains several psalms and is divided into 3 parts- so called Glory.

Today, many zealots of the Typikon are raising the problem of the inconsistency of our service with the Typikon; I would like to examine the issue with the service of Matins in the morning.
Before talking about Matins, I would like to explain such a concept as Charter Time. The statutory time differs from our usual time, as well as from the time of services now. Charter time is the time for performing divine services according to the Rules adopted in our Church, that is, according to the rules of the monastery of St. Savva the Sanctified, that is, according to Eastern time. According to Eastern time, at different times of the year, day and night have different lengths, and therefore the beginning of services is also determined depending on the time of year. On average, a night according to Typikon lasts from 19-20 hours to 3-4 hours. And the morning is from 3 o'clock to 7.
According to the Typikon, Matins should be preceded by the Midnight Office and be until 1 o'clock in the afternoon. The Midnight Office is served "in morning time, before the illumination of the day” (Typikon), but do not forget that after the Midnight Office Matins should be served and after it 1 hour. That is, the Midnight Office is served at 3-4 o’clock in the morning. After it comes Matins, it must begin immediately after the Midnight Office, because the statutory Matins is quite long, 2 kathismas are read on it, interpretations of the Gospel and the Apostle for tomorrow, the Synoxarion, on Polyelean holidays two Polyean psalms are also sung, that is, Matins lasts about 3 hours , and ends just before the first hour. That is, the statutory time of Matins is from 4 to 7 hours. In addition, this is evidenced by the exclamation that precedes the Great Doxology, “Glory to Thee, who showed us the light!” (In some service books “Dawn”), this exclamation glorifies God who made us worthy to see the dawn, therefore it also indicates that Matins should be over by 6-7 o’clock.
Based on this, the question arises, what is the point of serving Matins in the morning if, in our understanding, morning is already a full day. The petition “We will fulfill morning prayer Lord” that is just as inappropriate as in the evening. So it makes sense to destroy a tradition that, firstly, has meaning and its own history, going back to the all-night vigil, and secondly, it has firmly established itself in parishes and fits very well into our lives. Let’s not forget that the Rule is written for monks, the main obedience and the main goal of life is unceasing prayer, but we live in the world, and we need to adapt to it no matter how much we want it. Modern man It is unlikely that he will come to church at 4 o’clock every holiday, having previously attended a very long evening service.
From all of the above, it is clear that the Matins service in the morning actually turns out to be far from what we imagine it to be.

Scheme

services of all levels:

simple, sixfold,

funeral service

is printed

Tobolsk, 1998.

	Vespers service
Priest
Reader	bareheaded
	PEACEFUL LITENA
Deacon	Small Litany
Choir
Reader
Choir
Choir	"Quiet light"
Deacon	Prokeimenon
Reader	"Lord grant..."
Deacon	Litany of Petition
Choir
Reader
Choir
Deacon	Serious Litany:
Deacon	"Wisdom"
Choir	"Master Bless"
Priest	“Blessed are you...”
Choir	"Amen". "God confirm..."

Follow-up of Matins

Priest
Choir	Amen.
Reader	Six Psalms
Deacon
Choir
Reader	Kathisma according to the charter.
Reader
Choir
Reader
Reader
Reader
Choir
	Small Litany
Reader
Reader
Deacon	Litany of Petition
Choir
Reader
Choir
Deacon	The Great Litany
Deacon	"Wisdom"
Choir	"Bless"
Priest	"Blessed be our God"
Choir	"Amen." "God confirm..."
Reader	1st Hour.
Priest
Choir

Following the Sixfold Service.

The sixfold service differs from the daily service in that at Vespers the stichera on “I have cried to the Lord” are all taken from the Menaion (6 stichera), and at Matins they are omitted Martyred - in the sedals and on the canon.

The first Canon is read from the Octoechos without the martyrs with the Irmos at 4.

The second Canon is from Octoechos on 4.

The third Canon is from the Menaion on 6.

note. At the Sixth Service in Menaion there may be stichera on praises. In this case, they are read with verses from mark 4. After the Mother of God, “Glory befits You...” is not read, but immediately reads “Glory to You, who showed us the light...” and the daily doxology.

Following the Doxological Service.

The entire service is performed according to the Menaion, except for the canon. The canon is taken from the Octoechos and Menaion.

The doxological service before the singing of the stichera on the praises according to the scheme no different from the Sixth.

Features of the Doxological Service at Vespers

1. . On “Lord I cried” to “and now” the Theotokos (dogmatic) from the 1st appendix of the Menaion is sung in the voice of “Glory”.

2. The Holy Cross is not used at the doxological service.

3. The stichera on the verse are taken from the Menaion, with the refrains of the saint indicated in the Menaion. “Glory” of the menaion, “and now” along with or II appendix of the menaion.

At Matins.

1. On God the Lord on “And now” the Resurrection of the Theotokos from the 3rd appendix of the Menaion is sung according to the voice of “Glory” or troparion.

2. After the kathismas there is the Small Litany “Packs and Packs”, the exclamation of the Priest - “Like your power...”.

3. The sedals of the Saint are taken from the Menaion.

4. The canon reads: 1st from Octoechos with Irmos at 4, without martyrs,

2nd from Octoechos on 4,

3rd from Menaia at 6.

Festive chaos for every song.

5. According to the 9th pesei, “It is worthy to eat” is not sung; after the chaos, the Small Litany is immediately performed.

6. Exapostilary Octoechos, “Glory” of the Svetilen from the Menaion, “And Now” the Theotokos on a row from the Menaion.

Choir	Stichera on Praise to the Saint from the Menaion, on “And now” the Theotokos on the row (or from the 2nd appendix) on “And now” the Royal Doors are opened.
Priest	“Glory to you who showed us the light...”
Choir	Great Doxology Troparion to the Saint, “Glory, even now” – Theotokos is risen from the 3rd appendix according to the voice of the troparion.
Deacon	The Great Litany
Deacon	Litany of Petition
Deacon	"Wisdom"
Choir	"Bless"
Priest	Sy blessed
Choir	"Amen". God confirm.
Priest	Most Holy Theotokos save us.
Choir	"The most honorable Cherub..."
Priest	Glory to Thee, Christ God, our hope, glory to Thee.
Choir	Glory to this day. Lord have mercy 3 times. Bless.
Priest	Vacation (full).
Choir	“Many years” of the “Great Master...”
Reader	1st Hour.

At the Liturgy.

Fine songs are sung

at the entrance - troparia: "Apostles, martyrs..."

"Lord remember..."

"Glory", kontakion "Rest with the saints..."

“And now,” the Mother of God, “To you is the wall and refuge of the imams...”

Prokeimenon, Apostle, Gospel, Alleluary and Sacrament- private and mortuary.

Features of worship on Saturday
2, 3 and 4 weeks of Great Lent.

Vespers

Vespers is celebrated in the morning in conjunction with the Liturgy of the Presanctified Gifts, according to the Lenten rite.

In the evening, Great Compline and funeral Matins are celebrated.

Great Compline is read quickly, without interruptions.

According to the 1st Trisagion the troparia are read:

"Apostles, martyrs and prophets..."

"Glory" - "Remember, Lord..."

“And now” – “Holy Mother...”

According to the 2nd Trisagion:

along with “Have mercy on us, Lord...”, etc.

According to the Daily Doxology, the canon for the departed is read in the present voice, printed in the Octoechos after Matins.

According to the 3rd Trisagion:

Kontakion: "Rest with the saints..."

At the end there is a Small Dismissal (and not the prayer “Master is Most Merciful...”) and the usual rite of forgiveness.

Matins.

Matins begins with two psalms (in practice, without two psalms, immediately with the exclamation “Glory to the Holy Ones, Consubstantial and Inseparable...”).

Matins takes place in chapter 49. Typikon: "On Saturday 2nd of Lent at Matins." This service is in every way similar to the funeral service performed according to Chapter 13. Typicon. It differs only in the reading of the canon, because from the Triodi one is supposed to sing the four songs (6, 7, 8 and 9 songs each).

The canon reads as follows:

In the Church of the Lord and the Virgin Mary:

Temple canon with Irmos at 6.

St. from Menaion on 4.

It begins with the 6th song, the canon of the temple is left and the canon of St. is sung first. from Menaion, and then the Four Songs from Triodion.

In the temple of the saint:

St. from Menaion with Irmos at 6.

St. Church at 4.

Starting from the 6th song, the canon of the temple is abandoned and the canon of the Menaion is sung first, and then the Four Songs.

Funeral service
on Meat and Trinity Saturdays.

In their structure and scheme, these services are not much different from the usual funeral services performed according to Chapter 13. Typicon.

The charter on the performance of these services is in Chapter 49. Typicon, page 394 overleaf.

Comparing these services with the funeral service performed according to Chapter 13. Typicon, the following characteristic differences can be noted:

I. On “Lord I cried” to “Glory” - the stichera of Chapter 8 is sung: “I cry and sob...”.

II. Instead of the daily prokeimna, the deacon says “Alleluia, alleluia, alleluia,” ch. 8 with verses

1) “Blessed are you, whom the Lord has chosen and accepted.” “Their memory will last forever” (two verses together)

2) “Their souls will dwell in good things”

Chorus: 3x3 sings Alleluia.

III. According to “Now you let go...” at Vespers and according to “This is Good” at Matins, the troparion of Chapter 8 is sung.

"The depth of wisdom..."

IV. Instead of “God is the Lord,” Alleluia 8 is sung in the same way.

Troparion "With the depth of wisdom..." 2 times

“Glory, even now,” “To you both a wall and a refuge...”

V. Reading the canon:

1) Canon of the temple (of the Lord or the Mother of God or a saint) with an irmos at 6.

2) Canon of Triodion on 8.

To the troparions of the Triodion canon – the refrain: “Rest, O Lord, to the souls of Thy servants who have fallen asleep.” The second song in a row in the Triodion is also sung. Katavasia Triodion for each song “Let us pour out a song to the people...”. “It is worthy to eat” is not sung.

In practice, most often only the canon of the Triodion is read. Irmos are ordinary funeral ones, chapter 6: “As Israel walked on dry ground...” (found in the Sunday service, chapter 6). As a rule, the canon is read by clergy in the middle of the temple. The choruses “Peace, Lord, souls...” the choir sings. The clergy enter the altar after reading the luminary with the Mother of God from the Triodion. (All the time from leaving the altar according to the 16th kathisma and until the reading of the lamp they are in the middle of the temple).

VI. On the clock: "With the depth of wisdom..."

According to the trisagion kontakion: "Rest with the saints..."

VII. Troparion at the Liturgy:

“With the depth of wisdom...”, “Glory” - “Rest with the saints...”, “And now” - “To you both a wall and a refuge...”

One funeral prokeimenon, two readings according to the Typikon.

VIII. To Trinity parent's Saturday instead of “By seeing the true light...” the troparion is sung “By the depth of wisdom...”

On lithium

(the deacons take the blessing for censing from the High Place before the clergy enters the middle)

Incense is not performed in the Altar

a) Iconostasis (right and left parts)

b) Icon on a lectern, in the middle of the temple

c) Primate and those present (from the middle of the temple)

d) Choirs and people (from the pulpit)

e) The Royal Doors and local icons

f) Icons on the lectern

g) Primate

Scheme

services of all levels:

simple, sixfold,

doxology, polyeleos, all-night vigil and

funeral service

is printed

with the blessing of His Grace Demetrius

Bishop of Tobolsk and Tyumen,

Rector of Tobolsk Theological Seminary

Follow up daily service...................................................... 3

Following the sixfold service................................................... ..... 7

Follow-up of the doxological service................................................................... .... 7

Follow-up of the polyeleous service................................................................... ..... 9

Consequence of the All-Night Vigil................................................................... ........12

The order of combining the all-night vigil with the services of the saints of all

ranks........................................................ ........................................................ 16

Funeral service (Parastas) .................................................... ... 17

Features of worship on Saturday of the 2nd, 3rd and 4th weeks of the Great

Post......................................................... ........................................................ ..... …..20

Funeral service on Meat and Trinity Saturdays..... .21

The order of censing at the All-Night Vigil and at the Liturgy..................................22

The diagrams were prepared by the teacher of the Tobolsk Theological Seminary, Hegumen Photius (Evtikheev)

Tobolsk, 1998.

Following the daily service

Clergy and clergy	Vespers service
Priest	The priest, at the end of the 9th hour, having put on a phelonion, opening the curtain, leaves the altar, stands in front of the Royal Doors, after three bows, proclaims “Blessed is our God...”
Reader	"Amen". “Come, let us worship...” – 3 times. PSALM 103. "Glory; And now." "Hallelujah" - 3 times. bareheaded While reading Psalm 103, the priest in front of the Royal Doors,
	PEACEFUL LITENA
	, secretly reads the 7 sanctuary prayers.
Deacon	Small Litany
Choir	Kathisma (begins immediately without singing “Lord, have mercy”)
Reader	“Lord, I cried...” "May my prayer be corrected..."
Choir	“Lord, put it with my mouth...”, to stichera on 6. (If you have committed iniquity).
Choir	"Quiet light"
Deacon	Prokeimenon
Reader	"Lord grant..."
Deacon	Litany of Petition
Choir	Stichera on 6 (3 Octoechos and 3 Menaions) (after the verse “If you have seen iniquity...”).
Reader	Note. If there are 2 saints, then the stichera are only from the Menaion.
Choir	“Glory” - stichera to the saint (if there is one) “And now” - Theotokos according to the voice of glory from the 2nd appendix of the Menaion.
Deacon	Serious Litany:
Deacon	"Wisdom"
Choir	"Master Bless"
Priest	“Blessed are you...”
Choir	"Amen". "God confirm..."

Follow-up of Matins

Priest	If not for “Glory” to the Saint, then “Glory even now” is the Theotokos according to the voice of the stichera, on Tuesdays and Thursday evenings the Theotokos of the Cross.
Choir	Amen.
Reader	Six Psalms
Deacon	Stichera on verse.
Choir	Poems for stichera from the Book of Hours. “Glory”: of the Saint (if there is one), “And now”: Theotokos from the 2nd appendix according to the voice of “Glory”.
Reader	Kathisma according to the charter.
Reader	On Wednesday and Friday the Holy Cross.
Choir	“Now you let go...”, Trisagion after “Our Father...”
Reader	Troparion to the Saint from the Menaion “Glory even now”: Theotokos from the 4th appendix of the Menaion according to the voice of the troparion to the Saint.
Reader	Note: If there are two saints, then: troparion to the 1st saint, “Glory...” troparion to the 2nd saint, “And now...”: Theotokos from the 4th appendix of the Menaion according to the voice of glory.
Reader	According to the 6th song of Kontakion (ikos, if available)
Choir	Catavasia on the 9th song, and immediately: “It is worthy to eat.”
	Small Litany
Reader	Exapostilary (or exapostilary and luminous).
Reader	(Exapostilary at the end of the Octoechos on the row. Illuminated in the Menaion)
Deacon	Litany of Petition
Choir	Psalms of praise: “Praise the Lord from heaven” and daily praise
Reader	Stichera on verse.
Choir	“Glory be even now...”: Theotokos on a row.
Deacon	The Great Litany
Deacon	"Wisdom"
Choir	"Bless"
Priest	"Blessed be our God"
Choir	"Amen." "God confirm..."
Reader	1st Hour.
Priest	Note. If on “Glory” there are stichera to the Saint, then on “And Now” there is the Theotokos from the 2nd appendix (according to the voice of Glory).
Choir	"Good is" Trisagion after "Our Father"