Wedding in the Orthodox Church examples from life. We comprehend the eternal: what is the meaning of the wedding in the Orthodox Church

On what days is the Sacrament of the wedding not performed?

According to the canonical rules, it is not allowed to perform a wedding during all four multi-day posts( , and ), on Meat Week (Sunday on the eve of Shrovetide), on cheese week(Shrovetide), on Cheesefare Week (Forgiveness Sunday), Easter week (the week after the Easter holiday), in the period from the Nativity of Christ to the Epiphany (Svyatki). According to pious custom, it is not customary to make marriages on Saturday (on the eve of Sunday), as well as on the eve of the Twelfth, great and temple holidays, so that the pre-holiday evening does not pass in noisy fun and entertainment.

In addition, in the Russian Orthodox Church, marriage is not performed on Tuesdays and Thursdays (the day before fast days- Wednesdays and Fridays), on the eve and on the days of the Beheading of John the Baptist (August 29/September 11) and the Exaltation of the Holy Cross (September 14/27). Exceptions to these rules can be made out of necessity only by the ruling bishop.

Having dealt with the obstacles to the celebration of the wedding and the days on which weddings are prohibited, it is worth touching on some other issues related to the celebration of this Sacrament. Often asked about the witnesses at the wedding and their duties.

Who can be invited to witness the wedding and what are the duties of witnesses?

AT pre-revolutionary Russia before the separation of church and state, church marriage possessed legitimate civil and legal force. He was under guarantors (in contemporary practice- witnesses). People called them friends. The guarantors confirmed with their signatures the act of marriage in the parish registers. But this was not the only role of the guarantors, they took part in the service - betrothal and wedding, while the bride and groom walked around the lectern, they held the crowns over their heads.

However, the obligations of guarantors are most clearly expressed in liturgical books, which call guarantors vouchers. The duties of a godparent are similar to those of godparents. Like God-parents Those who are experienced in spiritual life make every effort to educate and guide their godchildren in faith and piety, so the godparents undertake an obligation before God to spiritually lead the family being created. Obviously, receivers must meet this requirement. Therefore, those who are preparing to join in the sacred bonds of marriage should seriously think about the candidates for the recipients. Guarantors must be Orthodox, preferably church-going people. They must be included in the family being created for spiritual guidance.

Previously, young people, not married, not familiar with family and married life, were not invited to be guarantors. But now, friends and girlfriends of the bride and groom are invited as guarantors, often not married and who understand little not only in family life, but also in spiritual life. These, of course, are the fruits of spiritual illiteracy and the "fashion" for a wedding that takes place among our compatriots. Therefore, it seems that the revival of the old pious traditions would be far from superfluous in modern church practice.

According to one of the ancient practices, the announcement took place not only before the adoption of Holy Baptism, but also before marriage. This practice has continued to this day in Catholic Church. But also in Orthodox churches recently began to introduce the mandatory practice of announcing before the wedding. For the most part, this announcement is a conversation between the priest and the bride and groom, in which they hear in an accessible form Orthodox teaching on marriage, the mutual obligations of spouses and future children are explained.

These conversations make it possible to identify people who, not at the behest of faith and heart, came to the temple for the blessing of marriage, but random people who came to the temple to pay tribute to “fashion” or to please their parents. Such an attitude towards the Sacrament of marriage is unacceptable and the priest must make every effort to convey to such people the true Christian doctrine about marriage. If the efforts of the priest do not take effect and people remain unconvinced, then this may well be a reason for refusing to perform the Sacrament of Marriage. The Church cannot and should not be a kind of “good offices” where everyone will be crowned indiscriminately. Also, the announcement allows you to identify obstacles to marriage (which I spoke about earlier), if any. It would be useful to carry out the announcement of future spouses in the presence of guarantors.

Divorced spouses or people living in a "civil" (not registered in the registry office) marriage cannot become guarantors at the wedding. The former, not having preserved the grace they received in the Sacrament of the wedding and setting a bad example for those who are married, cannot be faithful spiritual leaders for the family being created. The latter, openly living in fornication, cannot at all proceed to the Church Sacraments until they cease from their ungodly occupation.

It is clear that it will be very difficult for many couples to find guarantors in accordance with all the above requirements. Therefore, it is quite permissible to perform marriage without witnesses. AT modern society The church is separated from the state and church marriage has no civil legal force. Guarantors no longer put signatures in church metric books. They have only the duty of spiritual care for the created family. Therefore, performing a wedding without witnesses would be better than burdening the nominal godparents with “unbearable burdens” (Matt. 23:4), for which they will have to answer to the Lord for the Last Judgment. The desire to get married without witnesses must be made known to the priest. In general, it is always better to discuss all issues related to spiritual life with the confessor (if there is none, then with any priests in the temple).

Is it possible to get married in secret from everyone?

This is acceptable, but only in special cases. It all depends on the reasons that prompted the spouses to get married secretly. If this desire is connected with covering one of the reasons that may become an obstacle to marriage (for example, the absence of parental blessing, incest, or covering fornication), then such a wedding should be refused. The desire to get married secretly may be due to the unbelief of the parents and relatives of the spouses who oppose the wedding. In this case, the wedding is permissible.

Also desire secret wedding can occur in spouses who, secretly from relatives and others, profess Christianity. And in this case, the wedding is permissible. In general, each case and request for a secret wedding should be considered purely separately. Therefore, the priest needs to be extremely attentive, careful and tactful in relation to such requests. It would not be superfluous to receive the blessing of the bishop to perform a secret wedding. However, I cannot say that this is a canonical requirement, because in the canons there is no indication of a secret marriage. Summing up this answer, I would like to remind everyone of the words of the Savior: “There is nothing hidden that would not be revealed, and secret that would not be known” (Matt. 10, 26).

To be continued…

wedding ceremony in Orthodox Church refers to the Sacraments of the Church, during which, with a mutual promise of those who marry to be faithful to each other in any situation, God himself blesses the couple to be one throughout life with Christ.

The rules of the wedding require that the future spouses who make the decision be baptized according to the laws of Orthodoxy and realize the importance of this rite.

The spiritual essence of the wedding

Jesus in the Bible said that people cannot destroy the union blessed by God. (Matthew 19:4-8).

The wedding ceremony in the Orthodox Church is an action performed by priests as intermediaries between God and people, during which two souls merge into one.

Genesis 1:27 says that God created man, pay attention, not two people, but one - the Lord created a man and a woman.

The sacrament of coming under the crown of the couple consists in calling for the help of the Holy Trinity to give a blessing for the future family life.

During the ceremony of blessing, the couple becomes under the spiritual protection of the Church, becoming Her part.

The husband is the head of the family, and Jesus is the head of the family.

The married couple is a prototype of the relationship between Jesus and the Church, where Christ is the bridegroom, and the Church is the bride, awaiting the arrival of her betrothed.

AT small family church the same services take place in the form common prayers and reading the Word of God, their own sacrifice of spouses for obedience, patience, humility and other Christian sacrifices.

O family life in Orthodoxy:

Children born from a couple married in Orthodoxy receive a special blessing at birth.

Beginning common life, even if Christians are not true doers of the Word of God, rarely attend temple services, they can come to God through the Sacrament of connecting two into one.

Only by standing under the crown of God's blessing can one feel the power of His grace.

Sometimes a couple is in love with each other only on a physical level, but this is not enough to build a happy life together.

After the rite of spiritual union, a special connection appears, giving a strong impetus for a long marriage.

Receiving blessings in the temple, the couple trusts themselves to the protection of the Church, letting Jesus Christ into their lives as the Lord of the house.

Marriage after the perfect ceremony, God takes into His hands and carries through life, but subject to Christian laws by family members, chastity.

Wedding

What is the spiritual process of preparing for the wedding

The wedding rules in the Orthodox Church say that to important event in the spiritual life one must prepare. Shit - Christian feat future family before the Holy Church.

The bride or the witness must take care of snow-white holiday scarves for this action in advance.

In the absence of guarantors, crowns are put on the heads of those who are getting married, so the young woman prudently makes such a hairstyle that will not interfere with the reclining of the crown.

Is it possible to get married Orthodox, not strictly adhering to church canons

Some people turned the ceremony of marriage in the temple into a fashionable attribute of a wedding, treating it without any reverence.

Not understanding the spiritual value of the blessing of the future common life, people deprive themselves of spiritual joy from being under the protection of the Almighty.

Some young people refuse to be blessed in the temple due to the cooling of their faith.

The Creator opens His doors to all Orthodox who wish to receive the sanctification of their marriage. No one knows at what time the Holy Spirit will touch the sinner's heart, perhaps it will happen during the wedding. Do not limit God in giving mercy.

Obligatory fasting and communion will help the bride and groom approach with reverence the throne of God.

Family Prayers:

Prayers of Blessed Xenia of Petersburg for family well-being

How to behave in the temple during the Sacrament

People who rarely attend church services sometimes behave disrespectfully towards the shrines due to their church illiteracy.

Marriage in the temple is a sacred ceremony during which it is forbidden to talk, laugh, whisper, and even more so to talk on a mobile phone.

Even the most important persons are required to turn off all means of communication before entering the temple.

Being in the middle of the temple, you should carefully monitor the movement along it, so as not to accidentally turn your back on the holy images, especially the iconostasis.

During the ceremony, which takes place after the completion of the Liturgy, the Church gives all Her attention to two persons - the bride and groom, blessing them on happy life, while a prayer can be performed for the parents or people who raised the bride and groom.

With reverence and all attention, the young couple fervently pray for the Mystery of blessing them to take place. future life for many years, until death separates the spouses.

Should a bride cover her head during a wedding?

A snow-white dress, an airy veil is a traditional image for a bride, but new fashion trends have made their own adjustments.

Does the bride need to cover her head at the wedding, what's the point in a small piece of tulle?

The history of the head covering in the temple goes back to the beginning of Christianity, when female lung behavior, shaving their hair, are required to cover themselves with a veil during the service.

Over time, the head covering shows the status of a woman. It is indecent for a married lady to appear in society without a headscarf, hat or hood. The Queen of England will never appear in society without a hair covering.

In Orthodoxy, the veil is a symbol of purity and innocence.

Advice! Long hair are a cover for a woman, so each bride chooses her wedding dress herself.

What is betrothal before marriage

Betrothal is an event that takes place after the Liturgy. It marks an act emphasizing that the Sacrament of blessing is performed in the presence of the Holy Trinity, before the Holy Face of God, according to His good pleasure.

The priest informs the couple of the importance of the event, emphasizing that the sacrament of blessing must be approached in trembling expectation, with special reverence.

In the face of the Almighty, the groom must understand that he is accepting his wife from the hands of the Savior himself.

The wedding couple stands in front of the entrance to the temple, and the priest, who at this time carries the mission of the Most High himself, awaits them at the altar.

The bride and groom, as the forefathers Adam and Eve, stand before the Face of God, ready to begin their common life in purification and holiness.

Just as the pious Tobias drove away demons opposed to church marriage, so the priest blesses the young with the words “In the Name of the Father, and the Son, and the Holy Spirit,” lighting church candles giving to future husband and wife.

For each blessing pronounced by the clergy, the married couple is baptized three times.

The sign of the cross and lit candles symbolize the triumph of the Holy Spirit, which is invisible presence in the process of performing the ceremony.

The light of a candle means that the couple promises one another to keep the flaming love that does not fade over the years in purity.

As required by the rules, the betrothal ceremony begins with the praise of the Almighty with the exclamation "Blessed is our God."

The deacon says the usual prayers and supplications for the young couple on behalf of all who are in the temple.

In prayer, the deacon prays to the Creator for the salvation of people entering into betrothal with the Holy Trinity.

Important! Marriage is a blessed act, the purpose of which is the continuation of the human race at the birth of children.

In the first prayer according to the Word of God, the Lord hears all the requests of the married couple regarding their salvation.

In reverent silence, a prayer for salvation is secretly read. Jesus Christ is the Bridegroom of His bride the Church, who is betrothed to Him.

After that, the clergyman puts on the rings for the groom, then for the bride, and betroths them in the name of the Holy Trinity.

“The servant of God (name of the groom) is betrothed to the servant of God (name of the bride) in the name of the Father, and the Son, and the Holy Spirit.”
“The servant of God (the name of the bride) is betrothed to the servant of God (the name of the groom) in the name of the Father, and the Son, and the Holy Spirit.”

Great is the spiritual meaning of the rings, which, before the betrothal, lay on the right side of the throne, as if before the face of the Savior Jesus Christ, were sanctified, having received the power of His grace for unity. As the rings lie side by side, so the betrothed will be together all their lives.

Those who marry through consecrated rings receive God's blessing. After the engagement, the couple changes rings three times.

The ring from the groom on the bride's hand is a symbol of his love and willingness to be the patron of the family. As Jesus loves His Church, so a husband is committed to his wife.

The bride puts the ring on the hand of the chosen one, promising him love, devotion, humility, readiness to accept his help. The betrothal ends with a request to the Creator to bless, approve the betrothal, overshadow the rings, send the Guardian - an Angel for the new family.

wedding accessories

Sacrament of the Church - wedding

After the betrothal, with lit candles as a symbol of the Sacrament, the young people go to the middle of the temple, walking behind the priest. The priest offers incense to the Creator with the help of a censer, showing that in this way the sincere fulfillment of the commandments of the Lord will be pleasing to the Creator.

The singers sing a psalm.

Psalm 127
Ascension song.
Blessed is everyone who fears the Lord and walks in His ways!
You will eat from the labor of your hands: blessed are you, and good for you!
Your wife is like a fruitful vine in your house; your sons are like olive branches around your table:
so blessed is the man who fears the Lord!
The Lord will bless you from Zion, and you will see the prosperity of Jerusalem all the days of your life;
you will see sons with your sons. Peace on Israel!

Between the lectern with the Gospel laid out on it, the cross and crowns and those who are getting married, he spreads a kerchief or towel.

Before getting on the board, the bride and groom once again confirm their decision to accept the wedding of their own free will, without any coercion. At the same time emphasizing that none of them is bound by the promise of marriage to third parties.

The priest appeals to those present at the Sacrament with a call to report the facts that prevent this union.

For in the future, all obstacles to marriage should be forgotten if they were not voiced before the rite of blessing.

After that, the mating couple stands on a towel laid under their feet. There is a sign that whoever gets on board first will be the head of the house. All present, with bated breath, are watching these actions.

The priest communicates with the groom, asking, out of good will, sincere desire, he wants to take as his wife, the girl coming before him.

After a positive answer, the young man is obliged to confirm that he is not engaged to any other girl and is not bound by any promises to her.

The same questions are asked to the bride, clarifying whether she is going down the aisle under duress and is not promised to another man.

The adopted mutual positive decision is not yet a union sanctified by God. This decision so far may be the basis for the conclusion of an official marriage in public authorities.

The sacrament of consecration of the new family before the Creator is performed on the officially painted young people, the wedding ceremony begins, litanies sound, petitions for the well-being, both spiritual and bodily, for the newly born family.

The first prayer is filled with a petition to Jesus Christ to bless those who are married with love for each other, long life, children and the purity of the marital bed. The priest asks for blessings for prosperity in the house more than dew in the field, so that everything is in it, from grain to oil, allowing it to be shared with people in need.

“Bless this marriage: and give to Your servants this peaceful life, long life, love for each other in the union of the world, a long-life seed, an unfading crown of glory; make them worthy to see the children of their children, keep their bed unholy. And grant them from the dew of heaven above, and from the fatness of the earth; fill their houses with wheat, wine and oil, and every good thing, so that they share the surplus with those in need, grant to those who are now with us everything that is needed for salvation.

In the second prayer, an appeal follows to the Holy Trinity to grant:

children, like grains on an ear;
abundance, like grapes on the vine;
long life to see the grandchildren.

“Give them the fruit of the womb, kindness, unanimity in souls, exalt them like the cedars of Lebanon, like vine with beautiful branches, give them spiked seed, so that they, having contentment in everything, abound for every good deed and pleasing to You. And may they see their sons from their sons, like the young offspring of an olive tree, around their trunk and pleasing before You, may they shine like lights in heaven in You, our Lord.

For the third time, a request is made to Triune God to bless the young as the heirs of Adam and Eve, created in the image and likeness of God, to create one spiritual flesh from them and bless the womb of the wife, giving much fruit.

In reverence for the Great Creator, the union of a new couple in Heaven is sanctified, sealed by the Almighty himself.

The time has come for the main action of the wedding - putting on a crown.

The priest takes the crown, baptizes the young one three times, giving him the image of Jesus Christ, located in front of the crown, for kissing and saying that the servant of God (calls the name) is married to the servant of God (name) in the Name of the Father, Son and Holy Spirit.

The same act is performed on the bride, only for kissing she is offered to kiss the image of the Blessed Virgin Mary.

Wedding

Covered with the blessing of crowns, the couple awaits God's blessing, standing before the face of the Almighty.

The most exciting and solemn moment of the entire Sacrament arrives, when the priest, on behalf of God, crowns the newlyweds, proclaiming blessings three times.

All those present must sincerely, with reverence, repeat the words of the priest within themselves, asking the Creator for the blessing of the new family.

The priest seals God's blessing by announcing the birth of a new small church. Now this is a cell one Church, indestructible church union. (Matthew 19:6)

At the end of the wedding, the letter of the Apostle Paul to the Christians in Ephesus is read, in which he says that the husband and wife are like Jesus and the Church. The husband is obliged to take care of his wife as of his body, the task of the wife is to be submissive to her husband who loves her. (Ephesians 5:20-33)

In the first letter to the Corinthian church, the apostle left recommendations for the couple on how to behave in the family in order to achieve complete harmony. (1 Cor. 7:4).

The prayer “Our Father” is read, which the Savior left as an example of an appeal to the Creator.

After this, the young couple drink wine from a common cup, which gives joy, similar to the wedding in Cana, where Jesus turned water into wine.

The priest connects the right hands of the bride and groom with the help of an epitrachili, covers it with his palm. This act symbolizes the handing over of a wife by the Church, uniting the couple in the name of Jesus Christ.

Taking the young by the right hands, the priest goes around the lectern three times, performing the troparia. Walking in a circle is a prophecy of eternal, endless earthly life for a new kind.

After removing the crowns and kissing the icons, the priest reads a few more prayers, after which the young people kiss each other.

In what cases is a church marriage not allowed?

By church canons Not every marriage can be blessed in the temple. There are several contraindications for a wedding.

Some of the young people have already taken the rite of the Sacrament three times. The Church does not crown fourth and subsequent marriages permitted by civil law.
A couple or one of the members of the future family considers themselves to be atheists.
Unbaptized people cannot go down the aisle, but they can be baptized already in adulthood, immediately before the ceremony.
People who have not officially severed the connection in a previous marriage, both according to civil and Christian laws, cannot receive a blessing for further family life.
The blood relatives of the bride and groom cannot create a Christian family.

What days do weddings not take place?

Canonical rules clearly define the days when blessing rites are not performed:

throughout all the days of fasting, and there are four of them;
seven days after Easter;
20 days from Christmas to Epiphany;
on Tuesdays, Thursdays, Saturdays;
before the great temple holidays;
on the day and on the feast itself the Beheading of John the Baptist and the Exaltation of the Cross of the Lord.

Advice! The date of the future wedding should be discussed in advance with your spiritual mentor.

What to do with wedding accessories after the wedding

What to do with candles, scarves and towels that were used during the wedding?

Candles are not just a light, but the embodiment of faith in the fulfillment of petitions before the Creator. According to tradition, wedding candles should be wrapped in the handkerchiefs with which they were held and hidden behind images or in another pious place.

Wedding candles are lit for a short time whenever difficulties visit the house, whether it be quarrels, illness, financial problems.

Towels, as a rule, are decorated with icons with which the young people were blessed in the temple.

In some families, there is a tradition to pass on scarves and towels for weddings from generation to generation as a talisman of the family. Towels can be left at the temple for couples who cannot afford to purchase this accessory.

Advice! All traditions remain only traditions, the main thing for a family is love, mutual respect and support for each other.

Watch the wedding video

Who can be invited to witness the wedding and what are the duties of witnesses?

In pre-revolutionary Russia, before the separation of the Church from the state, church marriage had legal civil and legal force. It was concluded with guarantors (in modern practice - witnesses). People called them friends. The guarantors confirmed with their signatures the act of marriage in the parish registers. But this was not the only role of the guarantors, they took part in the service - betrothal and wedding, while the bride and groom walked around the lectern, they held the crowns over their heads.

However, the obligations of guarantors are most clearly expressed in liturgical books, which call guarantors vouchers. The duties of a godparent are similar to those of godparents. Just as godparents, experienced in spiritual life, make every effort to educate and guide their godchildren in faith and piety, so godparents undertake an obligation before God to spiritually lead the family being created. Obviously, receivers must meet this requirement. Therefore, those who are preparing to join in the sacred bonds of marriage should seriously think about the candidates for the recipients. Guarantors must be Orthodox, preferably church-going people. They must be included in the family being created for spiritual guidance.

According to one of the ancient practices, the announcement took place not only before the adoption of Holy Baptism, but also before marriage. This practice has been preserved in the Catholic Church to this day. But even in Orthodox churches, they have recently begun to introduce the obligatory practice of announcing before the wedding. For the most part, this announcement is a conversation between the priest and the bride and groom, in which the Orthodox teaching on marriage is conveyed to them in an accessible form, the mutual obligations of spouses and future children are explained.

These conversations make it possible to identify people who, not at the behest of faith and heart, came to the temple for the blessing of marriage, but random people who came to the temple to pay tribute to “fashion” or to please their parents. Such an attitude towards the Sacrament of marriage is unacceptable, and the priest must make every effort to convey to such people the true Christian teaching about marriage. If the efforts of the priest do not take effect and people remain unconvinced, then this may well be a reason for refusing to perform the Sacrament of Marriage. The Church cannot and should not be a kind of “good offices” where everyone will be crowned indiscriminately. Also, the announcement allows you to identify obstacles to marriage (which I spoke about earlier), if any. It would be useful to carry out the announcement of future spouses in the presence of guarantors.

Therefore, a wedding ceremony without witnesses would be better than burdening the nominal recipients with “unbearable burdens” (Matt. 23:4), for which they will have to answer to the Lord at the Last Judgment. The desire to get married without witnesses must be made known to the priest. In general, it is always better to discuss all issues related to spiritual life with the confessor (if there is none, then with any priests in the temple).

Is it possible to get married in secret from everyone?

Also, the desire for a secret wedding may arise among spouses who profess Christianity in secret from relatives and others. And in this case, the wedding is permissible. In general, each case and request for a secret wedding should be considered purely separately. Therefore, the priest needs to be extremely attentive, careful and tactful in relation to such requests. It would not be superfluous to receive the blessing of the bishop to perform a secret wedding. However, I cannot say that this is a canonical requirement, because in the canons there is no indication of a secret marriage. Summing up this answer, I would like to remind everyone of the words of the Savior: “There is nothing hidden that would not be revealed, and secret that would not be known” (Matt. 10, 26).

priest Dionisy Svechnikov

On the very edge of an ordinary street on the eastern outskirts of Moscow, almost by the roadway, there is a small White church- so tiny that you just want to call it a chapel ... Probably, it is she who is a witness to a great event in the life of the Russian Empress.

The land in Perovo has always been attractive to hunters: local forests were famous for game, and feathers were also plucked here - probably, this is where the name of the region originated. Rich possessions more than once passed from one aristocratic family to another. At the end of the 17th century, the prince became the owner of these lands. Pyotr Alekseevich Golitsyn- a well-known figure of the era of Peter I, who during his long life managed to visit both the ambassador in Vienna, and the governor of Riga, and the president of the Commerce Collegium. It was under him and at his expense that the stone church of the icon was created in Perovo Mother of God"The Omen".

The views of the owner of the estate and his connection with Europe left their mark on the appearance of the temple: completed by 1708, it received magnificent baroque decoration. The eight-petalled church, whose ledges are oriented to the cardinal points, is richly decorated with the finest white stone carving depicting flowers, leaves, fruits and cherubs. According to researchers, the creator of this masterpiece was a student of the Swiss architect Bernini - Nicodemus Tessin Jr.

Church of the Sign in Perovo, 21st century

However, it was not Prince Golitsyn who provided the Znamenskaya Church with a place in history. In 1744, Perovo passed to the count Alexei Grigorievich Razumovsky. By that time, he was already a holder of the Order of St. Andrew the First-Called, Chief Jägermeister and the owner of many other state ranks and titles. His life began in a completely different way: the future count was born in the family of a simple Cossack Grigory Rozum in the Chernihiv province and did not differ in anything from his peers, except for a good voice that allowed him to sing in the local church. Here, according to legend, he was noticed by Colonel Vishnevsky, who took him away young man Petersburg to be assigned to the Court Choir.

In the capital, Alexei Grigorievich got acquainted with Tsarina Elizabeth, as a result of which he soon moved to the staff of her court, and after some time the princess in her letters began to call him "an unhypocritical friend." All this could not but affect his position: Alexei Grigorievich became a welcome guest in the noble houses of St. Petersburg, many were looking for his help and intercession. With the accession of Elizabeth Petrovna, his status soared even higher.

The Empress did not want her relationship with the favorite to remain without church blessing, and went to a secret marriage. According to legend, it was in the Church of the Sign in Perovo in 1742 that Elizabeth married Count Alexei Grigoryevich Razumovsky. Two years later, the entire estate passed into his hands. The Ukrainian origin of the secret spouse of the empress influenced the life of the imperial court: the staff included a “Little Russian singer”, the number of singers increased, bandurists appeared, Little Russian dishes (in particular, borscht) were added to the menu. Despite his elevation, Count Alexei Grigorievich, according to the memoirs of his contemporaries, until the end of his days retained a kind, modest and unsophisticated disposition, did not interfere in politics and court intrigues.

Coat of arms of Count A. G. Razumovsky

Over time, the estate in Perovo acquired a magnificent appearance: the Empress invited Bartolomeo Rastrelli himself, who built a rich palace for Count Razumovsky with a landscape park, fountains, gazebos, alleys. Elizaveta Petrovna spent a long time here, also traveling to her estate Izmailovo.

Since the marriage was morganatic, it had to be kept secret. Therefore, the very fact of the wedding was hidden and gave rise to many legends and assumptions. Today it is very difficult to separate truth from fiction, but Perovo's connection with these events is very stable. It is no coincidence that Empress Elizabeth made unique donations to the Church of the Sign: before the revolution, its sacristy kept expensive utensils and vestments granted by the Empress, as well as hand-sewn air (special payments for Orthodox worship), decorated with gold and pearls. Count Alexei Grigorievich himself, according to legend, kept some papers that shed light on the history of his relationship with Elizaveta Petrovna, but after her death he preferred to burn them.

F. B. Rastrelli. Manor Perovo. Palace project.

Unfortunately, time turned out to be merciless to the beautiful estate in Perovo: the palace, along with other buildings, was subsequently dismantled - a cinema now stands in its place. Today, only a manor pond and a fairly overgrown park, several trees of which remember the times of Razumovsky, remain from the marvelous Elizabethan ensemble. Miraculously, the temple also survived: having lost its bell tower and chapel, it still survived in the 20th century, although it was looted and closed. Only in 2000, the Church of the Sign in Perovo opened its doors and became active again. Now we can visit the temple again, perhaps keeping main secret life of Empress Elizabeth.

Officially, Alexei Grigorievich had no children (not counting the legendary Princess Tarakanova, whose image attracted the attention of many writers and became central to a number of historical novels and paintings). But the count family of Razumovsky did not die out on it - the brother of Alexei Grigorievich continued the dynasty, who achieved no less success. Ours will tell about it. See you.

Address of the Church of the Sign in Perovo: Moscow, st. Lazo, 7

Those wishing to discover Moscow on excursions with the author of the column have an excellent opportunity to personally contact

Wedding

The wedding is the sacrament of the Church, in which God gives the future spouses, when they promise to be faithful to each other, the grace of pure unanimity for joint Christian life, birth and upbringing of children.

Those wishing to get married must be believing baptized Orthodox Christians. They should be deeply aware that the unauthorized dissolution of a marriage approved by God, as well as the violation of the vow of fidelity, is an absolute sin.

Sacrament of the Wedding: how to prepare for it?

Marriage life must begin with spiritual preparation.

The bride and groom before marriage must certainly confess and partake of the Holy Mysteries. It is desirable that they prepare themselves for the Sacraments of confession and communion three or four days before this day.

For marriage, you need to prepare two icons - the Savior and the Mother of God, with which during the Sacrament they bless the bride and groom. Previously, these icons were taken from parental homes, they were passed on as a home shrine from parents to children. Icons are brought by parents, and if they do not participate in the Sacrament of the wedding - by the bride and groom.

The bride and groom get wedding rings. The ring is a sign of eternity and the inseparability of the marriage union. One of the rings should be gold and the other silver. gold ring symbolizes with its brilliance the sun, the light of which is likened to a husband in marriage; silver - the likeness of the moon, a smaller luminary, shining with reflected sunlight. Now, as a rule, gold rings are bought for both spouses. Rings can also be embellished with precious stones.

But still, the main preparation for the upcoming sacrament is fasting. The Holy Church recommends that those entering into marriage prepare themselves for it by the feat of fasting, prayer, repentance and communion.

How to choose the day for the wedding?

The future spouses should discuss the day and time of the wedding with the priest in advance and personally.
Before the wedding, it is necessary to confess and partake of the Holy Mysteries of Christ. It is possible to do this not on the very day of the Wedding.

It is advisable to invite two witnesses.

Icon of the Savior.
Icon of the Mother of God.
Wedding rings.
Wedding candles (sold in the temple).
White towel (towel for spreading under the feet).

What do witnesses need to know?

In pre-revolutionary Russia, when church marriage had legal civil and legal force, the marriage of Orthodox Christians was necessarily performed with guarantors - among the people they were called druzhka, podruzhye or best men, and in liturgical books(breviaries) - receivers. The guarantors confirmed with their signatures the act of marriage in the register of births; they, as a rule, knew the bride and groom well, and vouched for them. The guarantors took part in the betrothal and wedding, that is, while the bride and groom walked around the lectern, they held the crowns over their heads.

Now guarantors (witnesses) may or may not be - at the request of the spouses. Guarantors must be Orthodox, preferably church people, should treat the Sacrament of the wedding with reverence. The duties of guarantors during marriage are, in their spiritual basis, the same as godparents in Baptism: just as godparents experienced in spiritual life are required to lead godchildren in Christian life, so guarantors must spiritually lead a new family. Therefore, earlier, young people, not married, not familiar with family and married life, were not invited to be guarantors.

About behavior in the temple during the Sacrament of the Wedding

It often seems as if the bride and groom, accompanied by relatives and friends, came to the temple not to pray for those entering into marriage, but to act. Waiting for the end of the Liturgy, they talk, laugh, walk around the church, stand with their backs to the images and the iconostasis. All those invited to the church for a wedding should know that during the wedding, the Church no longer prays for anyone, as soon as for two persons - the bride and groom (unless the prayer “for raising parents” is said only once). The inattention and disrespect of the bride and groom to church prayer shows that they came to the temple only because of custom, because of fashion, at the request of their parents. Meanwhile, this hour of prayer in the temple has an impact on all subsequent family life. All those who are at the wedding, and especially the bride and groom, should pray fervently during the performance of the Sacrament.

How does the engagement take place?

The wedding is preceded by the betrothal.

The betrothal is performed in commemoration of the fact that marriage is performed in the face of God, in His presence, according to His all-good Providence and discretion, when the mutual promises of those entering into marriage are sealed before Him.

The engagement takes place after Divine Liturgy. By this, the bride and groom are instilled with the importance of the Sacrament of marriage, it is emphasized with what reverence and trembling, with what spiritual purity they should begin to conclude it.

The fact that the betrothal takes place in the temple means that the husband receives his wife from the Lord Himself. In order to more clearly suggest that the betrothal is performed in the presence of God, the Church commands the betrothed to appear before the holy doors of the temple, while the priest, who at this time depicts the Lord Jesus Christ Himself, is in the sanctuary, or in the altar.

The priest introduces the bride and groom into the temple in commemoration of the fact that those who are getting married, like the primordial forefathers Adam and Eve, begin from this moment before the face of God Himself, in His Holy Church, their new and holy life in a pure marriage.

The ceremony begins with incense in imitation of the pious Tobiah, who set fire to the liver and heart of the fish in order to drive away the demon hostile to honest marriages with smoke and prayer (see: Tov. 8, 2). The priest blesses the groom three times, then the bride, saying: “In the Name of the Father, and the Son, and the Holy Spirit” and gives them lighted candles. For each blessing, first the groom, then the bride overshadow themselves three times sign of the cross and accept candles from the priest.

The signing of the cross three times and the handing over of lit candles to the bride and groom is the beginning of a spiritual celebration. The lit candles that the bride and groom hold in their hands signify the love that they should now have for each other and which should be fiery and pure. Lighted candles also signify the chastity of the bride and groom and the abiding grace of God.
The cruciform incense signifies the invisible, mysterious presence with us of the grace of the Holy Spirit, who sanctifies us and performs the holy sacraments of the Church.

According to the custom of the Church, every sacred ceremony begins with a glorification of God, and when a marriage is performed, it also has special meaning: to those who are married, their marriage seems to be a great and holy deed, one through which the name of God is glorified and blessed. (Cry: "Blessed is our God.")

Peace from God is necessary for those who are married, and they combine in peace, for peace and unanimity. (The deacon proclaims: “Let us pray to the Lord for peace. Let us pray to the Lord for peace from above and the salvation of our souls.”).

Then the deacon says, between other usual prayers, prayers for the newlyweds on behalf of all those present in the temple. The first prayer of the Holy Church for the bride and groom is a prayer for those who are now engaged and for their salvation. The Holy Church prays to the Lord for the bride and groom entering into marriage. The purpose of marriage is the blessed birth of children for the continuation of the human race. At the same time, the Holy Church pronounces a prayer that the Lord will fulfill any petition of the bride and groom related to their salvation.

The priest, as the performer of the sacrament of marriage, says aloud a prayer to the Lord that He Himself bless the bride and groom for every good deed. Then the priest, having given peace to everyone, commands the bride and groom and all those present in the temple to bow their heads before the Lord, in expectation of a spiritual blessing from him, while he himself secretly reads a prayer.

This prayer goes up to the Lord Jesus Christ, the Bridegroom of the Holy Church, whom He betrothed to Himself.

After that, the priest takes the rings from the holy throne and first puts on the ring to the groom, overshadowing him three times with a cross, saying: “The servant of God (name of the groom) is betrothed to the servant of God (name of the bride) in the name of the Father, and the Son, and the Holy Spirit.”

Then he puts on the ring to the bride, also with her triple overshadowing, and says the words: “The servant of God (name of the bride) is betrothed to the servant of God (name of the groom) in the name of the Father, and the Son, and the Holy Spirit.”

Rings are very importance: this is not just a gift from the groom to the bride, but a sign of an inseparable, eternal union between them. The rings are placed on the right side of the holy throne, as if before the face of the Lord Jesus Christ Himself. This emphasizes that through touching the holy throne and reclining on it, they can receive the power of sanctification and bring down the blessing of God on the spouses. The rings on the holy throne lie side by side, thereby expressing mutual love and unity in the faith of the bride and groom.

After the blessing of the priest, the bride and groom exchange rings. The groom puts his ring on the bride's hand as a sign of love and readiness to sacrifice everything to his wife and help her all her life; the bride puts her ring on the groom's hand as a sign of her love and devotion, as a sign of her readiness to accept help from him all her life. Such an exchange is made three times in honor and glory. Holy Trinity Who does and approves everything (sometimes the priest himself changes the rings).

Then the priest again prays to the Lord that He Himself bless and confirm the Betrothal, Himself overshadow the position of the rings with a heavenly blessing and send them a guardian angel and guide in their new life. This is where the engagement ends.

How is the wedding done?

Bride and groom holding lit candles in their hands spiritual light sacraments solemnly enter the center of the temple. They are preceded by a priest with a censer, indicating by this that life path they must follow the commandments of the Lord, and their good deeds will ascend to God like incense. The choir greets them with the singing of Psalm 127, in which the prophet-psalmist David glorifies God-blessed marriage; before each verse the choir sings: “Glory to Thee, our God, glory to Thee.”

The bride and groom stand on a kerchief (white or pink) spread out on the floor in front of the lectern, on which lie the cross, the Gospel and crowns.

The bride and groom in the face of the whole Church once again confirm the free and unconstrained desire to marry and the absence in the past on the part of each of them of a promise to a third person to marry him.

The priest asks the groom: “Imache (name), a good and unconstrained will, and a strong thought, take this (name) as your wife, you see right here before you.”
(“Do you have a sincere and unconstrained desire and firm intention to be the husband of this (name of the bride) that you see here in front of you?”)

And the bridegroom answers: “Imam, honest father” (“I have, honest father”). And the priest further asks: “Have you promised yourself to another bride” (“Are you bound by a promise to another bride?”). And the groom replies: “I didn’t promise, honest father” (“No, I’m not bound”).

Then the same question is addressed to the bride: “Do you have a good and unconstrained will, and a firm thought, understand this (name) as your husband, you see it before you here” (“Do you have a sincere and unconstrained desire and firm intention to be a wife this (name of the groom) whom you see before you?”) and “Have you promised yourself to another husband” (“Are you bound by a promise to another groom?”) - “No, not bound”.

So, the bride and groom confirmed before God and the Church the voluntariness and inviolability of their intention to enter into marriage. This will in a non-Christian marriage is a decisive principle. In Christian marriage, it is the main condition for a natural (according to the flesh) marriage, a condition after which it should be considered concluded.

Now, only after the conclusion of this natural marriage, does the mysterious consecration of the marriage by Divine grace begin - the rite of the wedding. The wedding ceremony begins with a liturgical exclamation: “Blessed is the Kingdom…”, which proclaims the participation of the newlyweds in the Kingdom of God.

After a short litany on the well-being of the soul and body of the bride and groom, the priest says three lengthy prayers.

The first prayer is addressed to the Lord Jesus Christ. The priest prays: “Bless this marriage: and give to Your servants this peaceful life, long life, love for each other in the union of the world, a long-lived seed, an unfading crown of glory; make them worthy to see the children of their children, keep their bed unholy. And grant them from the dew of heaven above, and from the fatness of the earth; fill their houses with wheat, wine and oil, and every good thing, so that they share the surplus with those in need, grant to those who are now with us everything that is needed for salvation.

In the second prayer, the priest prays to the Triune Lord to bless, preserve and remember those who are married. “Give them the fruit of the womb, goodness, unanimity in souls, exalt them like the cedars of Lebanon” like a vine with beautiful branches, give them spiked seed, so that they, having contentment in everything, abound for every good deed and pleasing to You. And may they see their sons from their sons, like the young offspring of an olive tree, around their trunk and pleasing before You, may they shine like lights in heaven in You, our Lord.

Then, in the third prayer, the priest once again turns to the Triune God and implores Him that He, who created man and then from his rib created a wife to help him, send down His hand from His holy dwelling, and combine those who are married, crown them in one flesh, and gave them the fruit of the womb.

After these prayers, the most important moments of the wedding come. That which the priest prayed to the Lord God before the face of the whole church and together with the whole church - for the blessing of God - is now visibly taking place over the newlyweds, strengthening and sanctifying their marital union.

The priest, taking the crown, marks them with a cruciform groom and gives him to kiss the image of the Savior, attached to the front of the crown. When crowning the bridegroom, the priest says: “The servant of God (the name of the rivers) is getting married to the servant of God (the name of the rivers) in the name of the Father, and the Son, and the Holy Spirit.”

Blessing the bride in the same way and allowing her to venerate the image Holy Mother of God adorning her crown, the priest crowns her, saying: “The servant of God (the name of the rivers) is married to the servant of God (the name of the rivers) in the name of the Father, and the Son, and the Holy Spirit.”

Decorated with crowns, the bride and groom stand before the face of God Himself, the face of the entire Church, heavenly and earthly, and await the blessing of God. The most solemn, most holy minute of the wedding is coming!

The priest says: “Lord, our God, crown them with glory and honor!” At these words, he, on behalf of God, blesses them. The priest pronounces this prayer proclamation three times and blesses the bride and groom three times.

All those present in the temple should intensify the prayer of the priest, in the depths of their souls they should repeat after him: “Lord, our God! Crown them with glory and honor!”

The laying on of crowns and the words of the priest:

“Our Lord, crown them with glory and honor” - they imprint the Sacrament of marriage. The Church, blessing the marriage, proclaims those who are married to be the ancestors of the new Christian family- a small, home church, showing them the way to the Kingdom of God and signifying the eternity of their union, its indissolubility, as the Lord said: What God has combined, let no man separate (Matt. 19:6).

Then the Epistle to the Ephesians of the holy Apostle Paul (5, 20-33) is read, where marriage is likened to the union of Christ and the Church, for which the Savior who loved her gave Himself up. A husband's love for his wife is a likeness of Christ's love for the Church, and the wife's lovingly humble obedience to her husband is a likeness of the Church's attitude towards Christ. sinful people, and in the image of His true followers, suffering and martyrdom confirmed their faithfulness and love for the Lord.

The last saying of the apostle: and let the wife be afraid of her husband - calls not for the fear of the weak before the strong, not for the fear of the slave in relation to the master, but for the fear of saddening loving person break the unity of souls and bodies. The same fear of losing love, and therefore the presence of God in family life, should also be experienced by a husband, whose head is Christ. In another epistle, the apostle Paul says: The wife has no power over her own body, but the husband does; likewise, the husband has no power over his own body, but the wife does. Do not deviate from each other, except by agreement, for a while, for exercise in fasting and prayer, and then be together again, so that Satan does not tempt you with your intemperance (1 Cor. 7, 4-5).

Husband and wife are members of the Church and, being particles of the fullness of the Church, they are equal among themselves, obeying the Lord Jesus Christ.

After the Apostle, the Gospel of John is read (2:1-11). It proclaims God's blessing of the marital union and its sanctification. The miracle of the transformation of water into wine by the Savior foreshadowed the effect of the grace of the sacrament, by which earthly conjugal love rises to heavenly love, uniting souls in the Lord. St. Andrew of Crete speaks of the moral change necessary for this, “Marriage is honorable and the bed is immaculate, for Christ blessed them in Cana at marriage, eating food of the flesh and turning water into wine, having manifested this first miracle, so that you, soul, would change” (Great Canon, in Russian translation, troparion 4, song 9).

After reading the Gospel, a brief petition for the newlyweds and a prayer of the priest are uttered on behalf of the Church, in which we pray to the Lord that He preserve those who are united in peace and like-mindedness, that their marriage is honest, their bed is not filthy, their cohabitation is blameless, so that they will be able to live to old age when performed from pure heart his commandments.

The priest proclaims: “And vouchsafe us, Vladyka, with boldness, without condemnation, dare to call on You, Heavenly God the Father, and speak…”. And the newlyweds, together with all those present, sing the prayer “Our Father”, the foundation and crown of all prayers, commanded to us by the Savior Himself.

In the mouths of those who are married, she expresses her determination to serve the Lord with her little church, so that through them on earth His will be fulfilled and reign in their family life. As a sign of humility and devotion to the Lord, they bow their heads under the crowns.

After the Lord's Prayer, the priest glorifies the Kingdom, the power and glory of the Father, and the Son, and the Holy Spirit, and, having taught the world, commands to bow our heads before God, as before the King and Master, and at the same time before our Father. Then a cup of red wine is brought, or rather a cup of communion, and the priest blesses it for the mutual communion of husband and wife. Wine at the wedding is served as a sign of joy and fun, recalling the miraculous transformation of water into wine, performed by Jesus Christ in Cana of Galilee.

The priest gives the young couple three times to drink wine from a common cup - first to the husband, as the head of the family, then to the wife. Usually they drink wine in three small sips: first the husband, then the wife.

Having presented the common cup, the priest joins the husband's right hand with right hand wife, covers their hands with epitrachelion and puts his hand on top of it. This means that through the hand of the priest, the husband receives a wife from the Church itself, uniting them in Christ forever. The priest circles the newlyweds three times around the lectern.

During the first circumambulation, the troparion “Isaiah, rejoice…” is sung, in which the sacrament of the incarnation of the Son of God Emmanuel from the Unsophisticated Mary is glorified.

During the second circumambulation, the troparion “Holy Martyr” is sung. Crowned with crowns, as conquerors of earthly passions, they are an image of the spiritual marriage of the believing soul with the Lord.

Finally, in the third troparion, which is sung during the last circumambulation of the lectern, Christ is glorified as the joy and glory of the newlyweds, their hope in all circumstances of life: “Glory to Thee, Christ God, praise of the apostles, joy of the martyrs, their preaching. Trinity consubstantial."

This circular walk means the eternal procession that began on this day for this couple. Their marriage will be an eternal procession hand in hand, a continuation and manifestation of the sacrament that has been accomplished today. Remembering the common cross laid on them today, “carrying each other's burdens,” they will always be filled with the grace-filled joy of this day. At the end of the solemn procession, the priest removes the crowns from the spouses, greeting them with words filled with patriarchal simplicity and therefore especially solemn:

“Be magnified, bridegroom, like Abraham, and be blessed like Isaac, and multiply like Jacob, walk in the world and do the commandments of God in righteousness.”

“And you, bride, be exalted like Sarah, and rejoice like Rebekah, and multiply like Rachel, rejoicing over your husband, keeping the limits of the law, for God is so pleased.”

Then, in the next two prayers, the priest asks the Lord, who blessed the marriage in Cana of Galilee, to accept the crowns of the newlyweds undefiled and blameless in His Kingdom. In the second prayer read by the priest, with the bowing of the heads of the newlyweds, these petitions are sealed with the name of the Most Holy Trinity and the priestly blessing. At the end of it, the newlyweds with a chaste kiss testify to the saint and pure love to each other.

Further, according to custom, the newlyweds are brought to royal doors, where the groom kisses the icon of the Savior, and the bride - the image of the Mother of God; then they change places and are applied accordingly: the groom - to the icon of the Mother of God, and the bride - to the icon of the Savior. Here the priest gives them a cross for kissing and hands them two icons: the groom - the image of the Savior, the bride - the image of the Most Holy Theotokos.