How to read the Easter hours correctly at home. Prayers for the Easter Hours

By long tradition regular morning and evening prayers are replaced on Holy Week Easter hours. All hours: 1st, 3rd, 6th, 9th are exactly the same and read the same way. This sequence of the Easter Hours contains the main Easter hymns. It begins, of course, “Christ is risen from the dead, trampling down death by death and giving life to those in the tombs,” “Having seen the Resurrection of Christ...” is sung three times, then the ipakoi, exapostilary, and so on are sung. This reading time sequence is much shorter than the usual morning and evening rule. Ordinary prayers, which contain prayers of a repentant nature, and of another kind, are all replaced Easter chants, which express our joy at this great event.

How do they receive communion on Bright Week? What is the charter of the Church?

There are no regulations of the Church regarding the specifics of Communion on Bright Week. They receive communion in exactly the same order as they receive communion at other times.

But there are different traditions. There is a tradition of the synodal period of the pre-revolutionary Church. It was that people received communion quite rarely. And, mainly, they received communion by fasting. It was not customary to receive communion on Easter. Back in the 70-80s, in the Pyukhtitsa Monastery, the desire to receive communion on Easter night was perceived as a very strange movement; it seemed that it was absolutely unnecessary. Well, as a last resort, in Holy Saturday, and in general, in Maundy Thursday, it was considered necessary to take communion. The same thing applied to Bright Week. The logic that in this case this practice is justified, approximately, is that Communion is always associated with repentance, with confession before Communion, and since we celebrate great holiday and, in general, other great holidays, then what kind of repentance is there on a holiday? And no repentance means no Communion.

From my point of view, this does not stand up to any theological criticism. And the practice of the ancient Church of the pre-Synodal period, both in Russia and in general in the ancient Church everywhere, was that precisely on great holidays people always sought to partake of the Holy Mysteries of Christ. Because to experience the fullness of the celebrated event, to truly participate in the event that the Church celebrates, is possible only in Communion. And if we experience this event only speculatively, then this is not at all what the Church wants and can give to us, believers. We must join in! To physically join the reality that is remembered on this day. And this can be done only by fully participating in the Sacrament of the Eucharist, which takes place on this day.

Therefore, modern practice in most churches is such that people are under no circumstances denied Communion on Bright Week. I think that it is reasonable for those who wish to receive communion these days to limit themselves to the confession that took place during Holy Week. If a person came to Holy days and confessed, and he no longer feels such serious internal reasons that would separate him from the opportunity to receive communion, some sins during this Easter period, then, I think, it would be completely possible to receive communion without confession. However, in no case do I recommend doing this without consulting with your confessor, and somehow agreeing with the priest in whose church you are receiving communion. Just so that there are no misunderstandings or differences of opinion.

Why is it that on Holy Saturday, on Easter itself and throughout Bright Week, instead of the Trisagion, “Those who were baptized into Christ, who put on Christ!”, which is sung at the baptism of people, is sung instead of the Trisagion?

This means that this period in the ancient church was a period of mass baptism. And if people were baptized on Holy Saturday, which was practiced extremely widely, so that they would already take part in the Easter service as faithful, and not as catechumens, then throughout Holy Week these people were constantly in the church. They were anointed with myrrh, and the places anointed with myrrh were tied with special bandages. In this form, people sat in the temple without leaving. It was a little like how now, when one is tonsured a monk, the newly tonsured person is constantly in the church and participates in all services. The same thing happened to the newly baptized for seven days. And, in addition, this was the time when sacramental or secret conversations were held with them (mystogogy in Greek). We can read these conversations St. Maximus Confessor, other famous preachers of the ancient Church, who did a lot to educate the newly baptized. These are the conversations daily prayer and Communion in the temple. And on the eighth day, the very rituals that we perform immediately after Baptism were performed: cutting hair, wiping off the world, and so on. All this took place on the eighth day after the period of a person’s dedication, real churching, introduction into church life. They wiped him off, took off the bandages, and he emerged as a truly experienced spiritual Christian and began his further church life. Therefore, in the ancient church such people, and the laity along with them, received communion daily. Everyone praised God together for His great benefits.

Bright Week is continuous, what to do with fasting?

Here you can refer to the practice of priests. We all serve on these bright days, and the priests do not fast at all. This fast before Communion is associated with the tradition of relatively rare communion. If people take communion regularly, say, once a week, come to church on Sundays, come to take communion on the Twelfth Feast, then I think that most priests do not require these people to fast specially before Communion, other than the natural ones fast days– Wednesdays and Fridays, which are for all people and always. And if, as we know, these days do not exist on Bright Week, it means that on these days we do not fast and receive communion without this special fast before Communion.

Is it possible to read akathists on Bright Week, at least privately? Maybe only the Lord can be glorified this week, but the Mother of God and the saints are not allowed?

Indeed, now all our spiritual experiences are directed towards this main Event. Therefore, in churches you notice that priests on vacations do not, most often, commemorate the daily saints, but pronounce the festive Easter vacation. In services, we also do not use the memory of saints, although a prayer service on Holy Easter, if performed, then the commemoration of the saints of the day is provided there, and the troparion can be sung. There is no such strict statutory rule that the commemoration of saints during this period is strictly prohibited. But such services as akathists and others, which are dedicated to events not related to the Resurrection, will somewhat unfocus our spiritual attention. And, perhaps, indeed, during this period you should not study the calendar too carefully and see what events are there, but rather immerse yourself more in the experiences of Easter events. Well, if there is such a great inspiration, then, of course, you can read the akathist privately.

Is it possible to remember the dead during Holy Week and Bright Week?

According to tradition, it is not customary in the Church to perform funeral services on Holy and Bright Weeks. If a person dies, then he is buried with a special Easter rite, and the first mass commemoration of the dead, which takes place after Easter, is Radonitsa: Tuesday of the second week after Easter. Strictly speaking, it is not provided for by the charter, but, nevertheless, it is a tradition that has long been established. On these days, cemeteries are often visited and memorial services are held. But, of course, you can commemorate it privately. At the Liturgy, if we perform proskomedia, of course, we commemorate both the living and the deceased. You can also submit notes, but public commemoration in the form of a memorial service is usually not accepted at this time.

What is read in preparation for Communion on Bright Week?

There may be different options. If three canons are usually read: penitential, Mother of God, Guardian Angel, then at least the penitential canon is not so obligatory in this combination. The rule for Holy Communion (and prayers) is certainly worth reading. But it makes sense to replace the canons with the reading of one Easter canon.

How to combine the Twelfth Feasts or Holy Week and worldly work?

This is a really difficult, serious, painful problem. We live in secular state, which is not at all oriented towards Christian holidays. True, there are some changes in this matter. Here Christmas is made a day off. Easter always falls on a Sunday for us, but they don’t give us a day off after it. Although, say, in Germany and other countries, a big holiday is always followed by a day off. They have Easter Monday, that's what it's called. The same thing on Trinity, on other holidays in Christian traditional countries where there was no revolution, there was no godless government that eradicated all this, uprooted it from the roots. In all countries, these holidays are recognized, despite the fact that the state is secular in nature.

Unfortunately, we don’t have this yet. Therefore, we have to apply it to the circumstances of life in which the Lord judges us to live. If the work is such that it does not tolerate the possibility of taking time off or rescheduling it to other days, or somehow shifting it more or less freely, then you have to choose. Either you stay at this job and sacrifice some of your need to attend church services more often, or you should try to change your job so that there is more freedom to attend church services. But still, very often it is possible to negotiate good relations to let you leave work a little earlier, or to warn you that you’ll be back a little later. There are early services - Liturgy, say, at 7 o'clock in the morning. All major holidays and on Holy Week, on Holy Thursday, on large temples There are always two Liturgies served. You can go to the early Liturgy, and by 9 o’clock you will already be free, at the beginning of 10. So by 10 o'clock you can get to work, almost anywhere in the city.

Of course, combine work with attending all Divine services Holy Week both morning and evening, impossible. And I think that there is no urgent need to break with normal, good work if it does not provide the opportunity to be in all services. At least on the main ones, say, on Great Thursdays. The removal of the Shroud is a wonderful service, but it is performed during the day, which means you will not be there, but you can come to the rite of Burial in the evening at 6 o’clock. And you can be a little late, it won’t be a big deal either. The 12th Gospel is celebrated on Thursday evening - also a service that is very good to be at. Well, if the work is daily or some kind of complex schedule, you have to work 12 hours a day, then you will inevitably miss some services, but the Lord sees your desire to be at these services, to pray, and will reward you. Even your absence will be credited to you as if you were there.

What is important is your heartfelt desire, not your personal presence. Another thing is that we ourselves want to be in these special moments of the Savior’s life in the temple and, as it were, closer to Him, closer to experience everything that He was destined to experience, but circumstances do not always allow. Therefore, if your job does not limit you so much that you cannot go to church at all, you should not change it. You must try to find such moments and negotiate with your superiors so that they give you some small concessions, but at other times you will try to work better, more, so that there are no complaints.

Our daily life always poses before us some problems of how we can combine life in the world with our spiritual life, with our church life. And here we need to show some flexibility. We cannot refuse work, we cannot go somewhere underground, or then we must choose the monastic path, then our entire life will be devoted to God and service. But if there is a family, this is impossible, and here we must apply it. Sometimes it’s not even work that can limit us, but household chores and children that require our attention. If the mother is constantly in church, and the child is always alone at home, little good will happen either. Although the mother prays in the temple, sometimes it is more important to simply be personally present and participate in the lives of her children. So, be “wise as serpents” in resolving such issues.

(first week of Easter) instead of evening and morning prayers() are sung or read. The Hours of Easter are also sung instead of Compline and Midnight Office. The Hours of Easter are read until the morning of Saturday of Bright Week inclusive.

From the day of Holy Easter to the Feast of the Ascension of the Lord (40 days), all prayers (including thanksgiving prayers according to Holy Communion) are preceded by three readings of the troparion of Easter: « Christ is risen from the dead, trampling down death by death, and giving life to those in the tombs.”. Read more . From Ascension to Trinity (10 days) all prayers begin with Trisagion.

From Easter to Trinity Day (50 days) prayer « » not readable.

From the day of Holy Easter to the Feast of the Ascension of the Lord (40 days): prayer « » is replaced by:
“The angel cried out with grace: Pure Virgin, rejoice! And again the river: Rejoice! Your Son is risen three days from the grave and raised up the dead; people, have fun! Glow, glow, new Jerusalem, for the glory of the Lord is upon you. Rejoice now and be glad, O Zion. You, Pure One, show off, O Mother of God, about the rising of Your Nativity.”.
From the Ascension to the Day of the Holy Trinity, both of these Mother of God prayers not readable (10 days)

On Bright Week, the canons of the Penitential, Theotokos and Guardian Angel are replaced.
The “Rule for Holy Communion” (M., 1893) says: Be aware that on Bright Week of Easter, instead of the evening and morning prayers, the hours of Easter are sung, and instead of the canon of the Lord Jesus and the Paraclesis of the Mother of God, the canon of Easter with its Mother of God is read, and the rest, on the days of the week. are going down." The approach to Holy Communion and prayers after Communion are preceded by three readings of the troparion: “Christ is risen from the dead...”; psalms and the Trisagion (with troparia during fasting) are not read.

From the day of Holy Easter to the day of the Holy Trinity, earthly days are canceled (50 days).

General notes on worshipfrom St. Thomas Week until Easter (from the Liturgical Instructions)

1) From the Week of Fomina until the celebration of Easter, everything church services and the demands are preceded by singing three times or reading the troparion “Christ is risen from the dead...” (see also in paragraph 5).

2) At the all-night vigil, “Christ is risen from the dead...” (three times) is sung, according to tradition, instead of “Come, let us worship...” and after “The blessing of the Lord is upon you...”, before the start of the six psalms (cf.: paragraph 5).

3) At the Sunday all-night vigil, at the end of the Easter stichera at the vespers stichera, the troparion “Christ is risen from the dead...” is sung (once): it is included in the last stichera, being its conclusion.

4) At the Liturgy, “Christ is risen from the dead...” (three times) is sung after “Blessed is the Kingdom...”.

• Note. Usually at the beginning all-night vigil and the Liturgy, the clergy sing the troparion 2 times in its entirety, and the 3rd time - ending with the words: “... trampling down death by death,” and the singers finish: “And giving life to those in the tombs.” In some churches, the troparion “Christ is Risen...” is sung (once) by the clergy, and then (once) by both choirs. Before the Six Psalms, “Christ is Risen...” is usually sung by the choir all three times.

5) “Christ is risen from the dead...” (three times) is read at the beginning of the hours, Vespers, Compline, Midnight Office and Matins: at the 3rd, 9th hours, Compline and Midnight Office - instead of “Heavenly King...”, and at 1- m, 6 o'clock and Vespers (if the 9th hour is read immediately before its start), according to tradition, instead of “Come, let us worship...”.

6) At the Liturgy, “Christ is risen from the dead...” is sung (once) instead of “We have seen the True Light...”. Entrance: “Come, let us worship... risen from the dead...”.

7) At the end of the Liturgy, at the exclamation: “Glory to Thee, Christ our God, our Hope, glory to Thee,” the singers sing: “Christ is risen from the dead...” (three times). At all other services, after the exclamation: “Glory to Thee, Christ our God, our Hope, glory to Thee,” the ending is as usual. Dismissal at all services begins with the words: “Risen from the dead...”.

8) On Sunday, after the holiday Liturgy, after ancient custom, the priest overshadows the people with the Cross three times and proclaims: “Christ is risen!”, as in the days of Bright Week. The singers sing the final “Christ is risen from the dead...” (three times), “And we have been given eternal life, we worship His three-day Resurrection” (once). On weekdays there is no overshadowing of the Holy Cross.

9) The troparion “Christ is risen from the dead...” is also sung at the beginning of prayers, memorial services, Baptism, funeral services and other services.

10) “To the Heavenly King...” is not read or sung until the day of the Holy Trinity.

11) Services of happened saints in all Sundays Holy Pentecost (except for Martyr George, Apostle John the Theologian, St. Nicholas, St. Equal to the Apostles Constantine and Helena, temple and polyeleos festivals) are not combined with Sunday service, and are performed at Compline together with the canon of the Theotokos from Octoechos and the three songs of the Colored Triodion (placed in the Triodion appendix).

12) “Having seen the Resurrection of Christ...” on Sunday morning it is sung three times, and on other days at Matins, before the 50th Psalm, once.

13) The Canon of Easter is sung at Sunday matins on the Sunday of the Myrrh-Bearing Women, the paralytic, the Samaritan and the blind man, with all the troparions and the Theotokos, without the final “Christ is risen from the dead...” for each song and without choruses for the 9th song of the canon. On weekdays (at weekday services), the Easter canon is not supposed to be sung. On the Sunday of Antipascha and on holidays, with great doxology, it is necessary to sing the irmos of Easter (except for Midnight and its celebration).

14) In all the Weeks (i.e. Sundays) before the celebration of Easter, “The Most Honest” is not sung at Sunday Matins. Every church ceremony takes place on the 9th song of the canon.

15) Exapostilary “Having fallen asleep in the flesh...” is sung at Sunday matins in the week when the canon of Easter is due.

16) At the 1st hour on all days from the Week of St. Thomas until the Ascension, it is accepted instead of “ Chosen Voivode..." sing the Easter kontakion, tone 8: "Even to the grave...".

17) At the Liturgy, on all days before the Ascension, except for the Feast of the Midsummer and its giving, the venerable hymn is sung: “The angel cried out...” and “Shine, shine...”.

18) Communicated with Easter “Receive the Body of Christ...” is sung on all days before the celebration of Easter, except for the Week of St. Thomas and Midsummer with the afterfeast.

19) Prostrations until the day of the Holy Trinity are canceled by the Charter.

In the sequence of Monday of the 2nd week, the beginning of Matins is shown as follows: “Glory to the Holy Ones and Consubstantial...”, “Christ is Risen...” (three times). And “abie” (immediately) after “Christ is risen...” - “Glory in God on high"and the usual six psalms. At the same time, it was noted that such a beginning of Matins should be “even before the Ascension.”
See: Valentin, Hierom. Additions and amendments to the archpriest’s book “A Guide to the Study of the Charter of Divine Services of the Orthodox Church.” 2nd ed., add. M., 1909. P. 19.
See: Rozanov V. Liturgical Charter of the Orthodox Church. P. 694.
See: Rozanov V. Liturgical Charter of the Orthodox Church. P. 676. There is an opinion that “Christ is Risen...” at the beginning of the 1st hour is read only if there was a holiday at Matins; after daily matins, the 1st hour, according to this point of view, as an attached service, begins immediately with “Come, let us worship...” (see: Michael, Hierom. Liturgics: Course of Lectures. M., 2001. P. 196).

☦ "Orthodox funeral - what you need to know and do" (brief reminder) Contents: 1. “Funeral” “After the departure of the soul from the body” “Reading the Psalter for the deceased” “Requiem service” “Funeral service and burial” “Funeral service” 2. “Orthodox funeral: about the last honors” 3. “Funeral service - why we don’t have a funeral service” Gentiles?" 4. "How to prepare for the funeral service loved one? What should we not forget when seeing him off on his last journey?" 5. "How to help deceased relatives?" 6. "Commemoration at the Liturgy - how do the deceased feel?" 7. "How is commemoration performed at a proskomedia?" "What is a registered note" " Why do we need to pray for the dead? is able to take care of himself, therefore the duty of every believer is to do everything so that the transition to another world works out for the dying person in a Christian way. Those close to the dying person must show him all their love and warm sympathy, forgiving and forgetting mutual grievances and quarrels. death, but help in preparing for the great transition to afterlife- this is the main responsibility of relatives. The earthly affairs, concerns and passions of the dying person remain here. With all thoughts directed towards the future eternal life, with repentance, contrition for the sins committed, but also with firm trust in the mercy of God, the intercession of the Mother of God, the Guardian Angel and all the saints, the dying person must prepare to appear before our Judge and Savior. In this the most important matter Indispensable is a conversation with a priest, which should end with the Sacraments of Repentance, Unction (Unction) and Holy Communion, for which it is necessary to invite a priest to the dying person. In moments of separation of the soul from the body, the Canon of prayer to the Most Holy Theotokos is read on behalf of a person separated from his soul and unable to speak. It is read from the perspective of a person who is separated from his soul and cannot speak. The lips of the dying man are silent, but the Church, on his behalf, depicts all the weakness of a sinner ready to leave the world, and entrusts him to the Most Pure Virgin, whose help is called upon in the verses of the departure canon. This canon ends with the priest’s prayer for the release of the dying soul from all bonds, for liberation from all oaths, for the forgiveness of sins and repose in the abodes of saints. If a person suffers for a long time and seriously and cannot die, then another canon is read over him for the outcome of the soul, called the Canon, which is for the separation of the soul from the body, whenever a person suffers for a long time. The great suffering of the dying man awakens to intensify the prayer for his peaceful death. The soul of a long-suffering soul through the lips of a priest prayerfully seeks help from the earthly and heavenly Church. The canon ends with two priestly prayers. Both canons on the outcome of the soul, in the absence of a priest, can and should be read at the bedside of a dying person by a layman, omitting the prayers intended to be read only by the priest. ☦ “After the departure of the soul from the body” After the soul of a Christian, guided and consoled by the prayers of the Church, has left the mortal body, the love of his brethren and the care of the Church for it do not end. Immediately after washing the body of the deceased and dressing him in funeral clothes, the Sequence on the departure of the soul from the body* is read over the deceased, and then, if possible continuously, the Psalter is read in a special order. The service for the departure of the soul from the body is much shorter than an ordinary memorial service. The Holy Church, considering it necessary to offer the first prayer for the deceased almost immediately after the departure of the soul from the body, at the same time enters into the position of those around the deathbed, who in the last hours, and sometimes days, experienced a lot of mental suffering and physical labor. And the Church, like a loving, caring mother, reduces the first necessary, urgent prayer at the grave as much as possible. The prayer that concludes the Follow-up can also be read separately: “Remember, O Lord our God, in the faith and hope of the eternal life of Thy servant who passed away (Thy servant who passed away), our brother (our sister) (name), and as the Good One and the Lover of Mankind, let go sins and consume unrighteousness, weaken, forsake and forgive all his (her) voluntary and involuntary sins, deliver him (her) eternal torment and the fire of Gehenna, and grant him (her) the communion and enjoyment of Thy eternal good things, prepared for those who love Thee: otherwise and sin, but do not depart from You, and undoubtedly in the Father and the Son and the Holy Spirit, God glorify You in the Trinity, faith, and the Unity in the Trinity and the Trinity in Unity, Orthodox even until your last breath of confession. In the same way, be merciful to him (thee), and the faith that is in You, instead of deeds, and with Your saints, as You are Generous, give rest: for there is no man who will live and not sin, but You are the only One besides all sin and Your truth is Your truth forever, and You are the One God of mercy and generosity, and love for mankind, and to You we send glory, to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen." If the Consequence of the Exodus of the Soul for some reason cannot be performed by a priest, it must certainly be read by the reader of the Psalter before the reading of the Psalter itself begins (as indicated in ancient manuals about reading the Psalter over the body of the deceased). The Canon for the deceased, which is part of the Follow-up on the departure of the soul from the body, is advisable to read daily until the burial of the deceased. (In some prayer books, the Canon for the deceased is called the “Canon for the deceased alone.”) In addition, this canon is read every time after reading the entire Psalter over the deceased. Following the exodus of the soul from the body is only the beginning of a whole series of prayers and chants, which continues near the tomb of the deceased almost continuously until the burial. Immediately after the end of the Sequence on the departure of the soul from the body, the reading begins at the tomb of the deceased Holy Scripture: at the tomb of a priest - the Holy Gospel, at the tomb of a layman - the Psalter. ☦ “Reading the Psalter for the deceased” In the Orthodox Church there is a good custom of continuous reading of the Psalter over the body of the deceased (except for the time when memorial services or funeral lithiums are performed at the grave) before his burial and in memory after his burial. The reading of the Psalter for the dead has its origins in the most distant antiquity. Serving as a prayer to the Lord for the dead, it brings them great consolation both in itself, as reading the word of God, and as testifying to the love of their living brothers for them. It also brings them great benefit, for it is accepted by the Lord as a pleasant propitiatory sacrifice for the cleansing of the sins of those remembered - just as every prayer and every good deed is accepted by Him. The reading of the Psalter begins at the end of the “Following the Exodus of the Soul.” The Psalms should be read with tenderness and contrition of heart, slowly, and carefully delving into what is being read. The greatest benefit comes from reading the Psalms by those who commemorate them: it testifies to the great degree of love and zeal for those commemorated by their living brethren, who themselves personally want to work in their memory, and not replace themselves in work with others. The Lord will accept the feat of reading not only as a sacrifice for those remembered, but as a sacrifice for those who bring it, who work in reading. Any pious believer who has the skills to read accurately can read the Psalter. The position of the reader of the Psalter is the position of the one praying. Therefore, it is more fitting for the reader of the Psalter to stand as a person praying (at the feet of the tomb of the deceased), unless a particular extreme forces him to sit down. Negligence in this matter, as in the observance of other pious customs, is offensive to sacred rite, blessed by the Holy Church, and for the word of God, which, if carelessly read, seems to be inconsistent with the intention and feeling of the praying Christian. When reading the word of God over the body of the deceased, relatives and friends of the deceased should be present. If it is impossible and not always convenient for family and relatives to continuously participate in prayer and reading the Psalter, then, at least from time to time, they need to join the prayer of the reader with their prayer; This is especially appropriate to do while reading funeral prayer between psalms. In the Apostolic Decrees it is commanded to perform psalmody, readings and prayers for the departed on the third, ninth and fortieth day. But mainly the custom has been established of reading psalms for the departed for three days or all forty days. Three-day reading of the Psalter with prayers that make up special rite burials, mostly coincides with the time during which the body of the deceased remains in the house. Below is an excerpt from the chapter “Reading the Psalter for the Dead” from the book of Bishop Athanasius (Sakharov) “On the Commemoration of the Dead according to the Charter of the Orthodox Church.” If the reading of the Psalter is performed only for the sake of remembrance, especially at the tomb of the deceased, then there is no need to read the kathismas prescribed for ordinary cell rule troparia and prayers. It would be more appropriate in all cases and after each glory and after kathisma to read a special funeral prayer. There is no uniformity regarding the formula of commemoration when reading the Psalter. In different places, different prayers are used, sometimes arbitrarily composed. Practice ancient Rus' sanctified the use in this case of that funeral troparion, which should conclude the cell reading of the funeral canons: Remember, Lord, the soul of your departed servant, and during the reading five bows are required, and the troparion itself is read three times. According to the same ancient practice, the reading of the Psalter for the repose is preceded by the reading of the canon for the many who have died or for one who has died**, after which the reading of the Psalter begins. After all the psalms have been read, the funeral canon is read again, after which the reading of the first kathisma begins again. This order continues throughout the reading of the Psalter for the repose. ☦ “Requiem service” There is a misconception that it is impossible to perform memorial services for the deceased before his funeral service. On the contrary, it is very good, on all days preceding the burial, to order memorial services for the deceased in one or more churches. According to the teachings of the Church, the soul of a person goes through terrible ordeals at a time when his body lies lifeless and dead, and, without a doubt, at this time the soul of the deceased has a great need for the help of the Church. A memorial service helps ease the soul's transition to another life. The beginning of funeral services dates back to the very first times of Christianity. Translated from Greek, the word “requiem” means “all-night singing.” Christians persecuted by Jews and pagans could pray and perform a bloodless sacrifice without interference or anxiety only in the most secluded places and at night. And only at night could they remove and escort the bodies of the holy martyrs to eternal rest. This was done like this: they secretly took the tortured, disfigured body of some sufferer for Christ somewhere to a distant cave or to the most secluded and safe house; here throughout the night they sang psalms over him, then gave him a reverent kiss and buried him in the morning. Subsequently, those who, although they did not suffer for Christ, devoted their entire lives to serving Him, were escorted to eternal rest in the same way. Such all-night psalmody over the deceased was called a memorial service, that is, an all-night vigil. Hence, prayers and psalmody over the deceased or in his memory received the name requiem. The essence of the memorial service is the prayerful remembrance of our departed fathers and brothers, who, although they died faithful to Christ, did not completely renounce the weaknesses of the fallen. human nature and took their weaknesses and infirmities with them to the grave. When performing a requiem service, the Holy Church focuses all our attention on how the souls of the departed ascend from the earth to the Judgment of God, how they stand at this Judgment with fear and trembling, confessing their deeds before the Lord, not daring to anticipate from the all-justice Lord the secrets of His judgment over our souls deceased. The chants of a memorial service not only bring relief to the soul of the deceased, they are also comforting for those praying. ☦ “Funeral service and burial” The burial of a deceased Christian takes place on the third day after his death (in this case, the very day of death is always included in the counting of days, even if death occurred a few minutes before midnight). In emergency situations - wars, epidemics, natural disasters- burial is allowed before the third day. The Gospel describes the burial order of the Lord Jesus Christ, which consisted of washing His Most Pure Body, dressing in special clothes and placing in the grave. The same actions are supposed to be performed on Christians in the present time. Washing the body symbolizes the purity and integrity of the righteous in the Kingdom of Heaven. It is performed by one of the relatives of the deceased with the reading of the Trisagion prayer: “Holy God, Holy Mighty, Holy Immortal, have mercy on us.” The deceased is freed from clothes, the jaw is tied up and placed on a bench or on the floor, with a cloth laid down. For ablution, use a sponge, warm water and soap, using cross-shaped movements to wipe all parts of the body three times, starting with the head. (It is customary to burn the clothes in which a person died, and everything that was used during his ablution.) The washed and clothed body, on which there must be a cross (if preserved, a baptismal one), is placed face up on the table. The deceased's lips should be closed, his eyes closed, his hands folded crosswise on his chest, the right one on top of the left. A Christian woman’s head is covered with a large scarf that completely covers her hair, and its ends do not need to be tied, but simply folded crosswise. A Crucifix is ​​placed in the hands (there is a special funeral type of Crucifixion) or an icon - Christ, the Mother of God or heavenly patron. (Do not put it on the deceased Orthodox Christian tie.) If the body is transferred to the morgue, then all the same, even before the arrival of the funeral service personnel, the deceased must be washed and dressed, and when the body is released from the morgue, a aureole and a Crucifix must be placed in the coffin. Shortly before the coffin is taken out of the house (or the body is handed over to the morgue), “Sequence on the departure of the soul from the body” is read over the body of the deceased once again. The coffin is carried out of the house feet first with the singing of the Trisagion. The coffin is carried by relatives and friends, dressed in mourning clothes. Since ancient times, Christians participating in funeral processions have carried lighted candles. An orchestra is inappropriate at the funeral of Orthodox Christians. According to the charter, when a body is brought into the temple, a special funeral bell must be rung, which announces to the living that they have one less brother. In the temple, the body of the deceased is placed on a special stand with its feet facing the altar, and candlesticks with lit candles are placed in a cross shape near the coffin. The coffin lid is left in the vestibule or in the courtyard. It is allowed to bring wreaths and fresh flowers into the church. All worshipers have burning candles in their hands. They place it on a separately prepared table near the coffin. funeral celebration, with a candle in the middle. Don't forget to take your death certificate to the temple. If for some reason the delivery of the coffin to the church is delayed, be sure to notify the priest and ask to reschedule the funeral service. ☦ “Funeral service” In common parlance, the funeral service, due to the abundance of chants, is called “The deathly succession of worldly bodies.” It is in many ways reminiscent of a requiem service, since it includes many hymns and prayers common to the requiem service, differing only in the reading of the Holy Scriptures, the singing of funeral stichera, farewell to the deceased and the burial of the body. At the end of the funeral service, after reading the Apostle and the Gospel, the priest reads a prayer of permission. With this prayer, the deceased is allowed (freed) from the prohibitions and sins that burdened him, which he repented of or which he could not remember in confession, and the deceased is released to afterlife reconciled with God and neighbors. So that forgiveness from sins given to the deceased is more palpable and comforting for all those who grieve and cry, the text of this prayer is included in the right hand the deceased by his relatives or friends. After the prayer of permission, accompanied by the singing of the stichera “Come, let us give our last kiss, brothers, to the deceased, thanking God…” there is a farewell to the deceased. Relatives and friends of the deceased walk around the coffin with the body, bowing and asking for forgiveness for involuntary offenses, kissing the icon on the chest of the deceased and the aureole on the forehead. In the case where the funeral service takes place at closed coffin, kiss the cross on the lid of the coffin or the hand of the priest. Then the face of the deceased is covered with a veil, and the priest sprinkles earth in a cross shape on the body of the deceased, saying: “The earth is the Lord’s, and its fullness, the universe and all who live on it” (Ps. 23:1). At the end of the funeral service, the body of the deceased is escorted to the cemetery with the singing of the Trisagion. The deceased is usually lowered into the grave facing east. When lowering the coffin into the grave, the “Trisagion” is sung - the singing of the angelic song “Holy God, Holy Mighty, Holy Immortal, have mercy on us”; placed above the grave mound eight-pointed cross- a symbol of our salvation. The cross can be made of any material, but it must be of the correct shape. It is placed at the feet of the deceased, with the crucifix facing the face of the deceased.

The tradition of celebrating Easter for forty days was established in memory of the stay on earth of Jesus Christ after his Resurrection . Time from light Christ's Day until the Ascension, which ends earthly incarnation Savior - absolutely special period in the liturgical cycle Orthodox Church and in the everyday life of Christians. Rituals, images, symbolic rites of the temple service are filled with new content, revealing to the laity the endless vistas of spiritual perfection. On these bright days, instead of a plea for forgiveness of sins, words are heard about the Savior’s triumph over death.

The entire period from the Resurrection of Christ to the Ascension of worship takes place according to special rules specified in the Triodion - the church book of three-song canons. The list of certain texts included in the prayer book, or prayer rule, during Easter week prescribes reading the hours of Easter instead of the morning ones, evening prayers, Compline and Midnight Office.

Other features of prayer and services of the first Easter week.

1. Those preparing for communion instead penitential canons to the Lord Jesus Christ, the Most Holy Theotokos, they read the canon of Easter, the Follow-up to Holy Communion.
2. Three readings of the Pascha troparion precede all prayers, including thanksgiving for communion; the psalter is not read.
3. Prostrations should not be made either in church or during home prayer (this rule remains until Trinity).

Reading resumes on Monday of the second week:

• regular morning and evening prayers;
• canons to the Lord Jesus Christ, the Mother of God, Guardian Angel;
• following to Holy Communion.

Before the Ascension, they continue to read the Paschal troparion three times instead of the prayer to the Holy Spirit, and the chorus and irmos of the ninth song of the Paschal canon (“Angel cried out”) instead of “It is worthy to eat.” According to the memoirs, all the weeks before the Ascension refer to the glorification of the risen Christ, who sent the Holy Spirit to the apostles and followers.

Morning prayer rule

Offensive have a bright day Hristova, changing the way of life of the Orthodox layman, introduces differences into the usual daily cell, or home, worship. Ordinary prayers containing praise, thanksgiving, repentance and petition are modified in order to express the deepest reverence for the holy holiday and their understanding of the biblical events that followed the Resurrection of Christ.

In Orthodoxy, the prayer basis of the clock ( short service, established by church canons) consist of psalms, as well as troparia and kontakia corresponding to the current day (hymns that reveal the meaning of the holiday).

When are the hours traditionally performed?

Easter morning rule(the hours separating Easter Matins from the Liturgy) is not read, as usual, but sung. The basis for this is not psalms, but festive chants: they sing “Christ is Risen” three times, “Having seen the Resurrection of Christ”, then ipakoi (short festive troparion), exapostilary (completion of the canon at Matins), forty times “Lord, have mercy” and again "Christ is Risen."

The morning rule from Easter to Ascension has distinctive features only during Bright Week. With the beginning of the second week after the Resurrection of Christ, the Orthodox return to the usual morning prayer rule, which includes three texts: they read the “Our Father” and “Rejoice to the Virgin Mary” three times, and once the Creed.

Evening prayer rule

According to Orthodox tradition privately pray in evening time needed daily. The Holy Church recommends reading the most necessary doxologies on the coming night: “Our Father”, kontakion to the Mother of God, prayers to the Guardian Angel, St. Macarius the Great to God the Father, St. Ioannicia.

The Easter evening prayer rule has its own characteristics: it is replaced by the hours of Easter in order to mark and highlight this most important period for believers. Moreover, the text and reading sequence are completely identical to the Easter morning rule. After Bright Week, the usual prayers are resumed at the end of the day.

However, you should pay attention to this feature: the evening rule from Easter to Ascension includes an appeal to Holy Spirit, while “To the Heavenly King” is replaced by the troparion “Christ is Risen,” despite the fact that both prayers are addressed to the same hypostasis of God. This is explained by the fact that any prayer rule is built on the experience of the church, which must be listened to: the holy fathers believe that prayer to the Holy Spirit as a free appeal of the human soul to God has a more personal character, and “To the Heavenly King” has always been the beginning of general worship.

The celebration of the Bright Resurrection of the Lord continues, albeit with less solemnity, until Easter - the service on the eve of the Ascension. On this day, Vespers and Matins are served in churches in full light, with open royal doors The liturgy takes place, stichera, hymns and greetings according to the Easter rite are heard, as well as chants dedicated to the pre-celebration of the Ascension.

Traditionally, on the eve of the Ascension, the last Easter festival in the cycle is celebrated. religious procession. Thus ends the forty-day period of the great holiday, so that a year later the symbol of eternal life will again be revealed to the world.

The Easter Hours are part of the Easter Day service (including Matins, Easter Hours, Liturgy and Vespers).
They are read on Easter week (until Saturday morning inclusive) instead of morning and evening prayers (prayer rule).

Troparion:
Christ rose from the dead, trampling down death and giving life to those in the tombs. (Thrice)

Having seen the Resurrection of Christ, let us worship the holy Lord Jesus, the only Sinless One. We worship Your Cross, O Christ, and the holy Your Resurrection we sing and praise. For You are our God, don’t we know otherwise to You, Your name we call it. Come, all you faithful, let us worship the holy Resurrection of Christ: behold, joy has come through the Cross to the whole world. Always blessing the Lord, we sing His Resurrection: having endured crucifixion, destroy death through death. (three times)

Ipakoi:
Having anticipated the morning of Mary, and having found the stone rolled away from the tomb, I heard from the Angel: in the light of the ever-present Being, with the dead, why are you looking for a man? You see the graveclothes, and preach to the world that the Lord has risen, the one who put death to death, as the Son of God, who saves the human race.

Kontakion:
Even though you descended into the grave, Immortal, you destroyed the power of hell, and you rose again as the Conqueror, Christ God, telling the myrrh-bearing women: Rejoice!, and grant peace to your apostles, grant resurrection to the fallen.

In the tomb carnally, in hell with the soul like God, in paradise with the thief, and on the Throne you were, Christ, with the Father and the Spirit, fulfilling everything, indescribable.

Glory to the Father and the Son and the Holy Spirit:
Like the Life-Bearer, like the reddest of Paradise, truly the brightest palace of every king appears, O Christ, Thy tomb, the source of our Resurrection.

And now and ever and unto ages of ages. Amen:
Highly illuminated Divine village, rejoice: for you have given joy, O Theotokos, to those who call: blessed art thou among women, O All-Immaculate Lady.

Lord have mercy. (forty times)

Glory to the Father and the Son and the Holy Spirit, now and ever, and unto ages of ages. Amen:

Most honorable Cherub and the most glorious Seraphim without comparison, who gave birth to God the Word without corruption, the real Mother of God, we magnify You.

Christ rose from the dead, trampling down death by death and giving life to those in their tombs. (three times)

Through the prayers of our holy fathers, Lord Jesus Christ, have mercy on us. Amen.

Easter clock in modern Russian language

Christ rose from the dead, trampling down death and giving life to those in the tombs.(3)

Having seen the Resurrection of Christ, let us worship the Holy Lord Jesus, the only sinless one. We worship Your Cross, O Christ, and Holy Sunday We sing and glorify Yours, for You are our God, we know no other but You, we call upon Your name. Come, all you faithful, let us worship the saint Christ's resurrection, for behold, joy has come through the Cross to the whole world. Always blessing the Lord, we sing of His resurrection, for He, having endured crucifixion, crushed death through death.(3)

The women, who came with Mary before dawn and found the stone rolled away from the tomb, heard from the Angel: “In the eternal light of the One who abides, what are you looking for among the dead as a person? Look at the burial shrouds, run and proclaim to the world that the Lord has risen, putting to death death, for He “The son of God, who saves the human race!”

Although You descended into the grave, O Immortal One, You destroyed the power of hell and rose again as a conqueror, Christ God, exclaiming to the myrrh-bearing women: “Rejoice!” and giving peace to Your Apostles, You who give resurrection to the fallen.

In the tomb with flesh, and in hell with soul as God, in paradise with the thief and on the throne, You, Christ, were with the Father and the Spirit, filling everything, limitless.

Glory: Thy tomb, O Christ, the source of our resurrection, appeared as the bearer of life, truly the most beautiful paradise, and the brightest of every royal palace.

And now, Mother of God: Divine consecrated Tabernacle of the Most High, rejoice! For through You, Mother of God, joy is given to those who cry: “Blessed are You among women, all-immaculate Lady!”

Lord have mercy (40),

Glory, even now: With the highest honor of the Cherubim and the incomparably more glorious Seraphim, who virginally gave birth to God the Word, the true Mother of God - We magnify You.

Christ rose from the dead, trampling down death by death and giving life to those in the tombs.(3)