The time of the divine liturgy in the church. Orthodoxy Lessons: What is the Divine Liturgy

The Liturgy (translated as “service”, “common cause”) is the most important Christian divine service, during which the sacrament of the Eucharist is celebrated (preparation of the Communion). Liturgy translated from Greek means joint work. Believers gather in church in order to glorify God together with “one mouth and one heart” and partake of the Holy Mysteries of Christ. (i.e. do not eat or drink anything after 00-00 hours before the service).
Liturgy in simple words... Liturgy is the most important church service... This is the rite (church service) during which you can receive communion in the church.

What is Mass in the Orthodox Church?
Liturgy is sometimes called Mass, since it is usually supposed to be celebrated from dawn to noon, that is, in the afternoon.

When, what time and on what days does the Liturgy take place in the church?
V large temples and monasteries, the Liturgy can take place daily. In smaller churches, the Liturgy is usually held on Sundays.
The beginning of the Liturgy is about 8-30, but it is different for each church. The duration of the service is 1.5–2 hours.

Why is the Liturgy happening (needed) in the church? What does Liturgy mean?
This holy Sacrament was established by Jesus Christ at the Last Supper with the apostles, before His sufferings. He took the bread into His most pure hands, blessed it, broke it and divided it to His disciples, saying: “Take, eat: this is My Body. "Then he took a cup of wine, blessed it and, giving it to the disciples, said:" Drink everything from her: this is my blood of the New Testament, even for many we are shed for the remission of sins "(Matthew 26: 26-28). At the same time, the Savior gave the Apostles, and in their person and all believers, the commandment to perform this Sacrament until the end of the world, in remembrance of His suffering, death and resurrection, for the closest union of believers with Him. He said: "Do this in remembrance of Me" (Luke 22:19).

What is the meaning and symbolic actions of the Liturgy? What does the Liturgy consist of?
The Liturgy recalls the earthly life of Jesus Christ from birth to His ascension into Heaven, and the Eucharist itself expresses earthly life Christ.
Order of the Liturgy:
1. Proskomidia... First, everything necessary for the Sacrament of Communion is prepared - Proskomidi (translation - offering). The first part of the Proskomedia Liturgy is the birth of Christ in Bethlehem. The bread used at Proskomidia is called prosphora, which means "offering."
During the Proskomedia, the priest prepares our gifts (prosphora). For Proskomedia, five service prosphora are used (in memory of how Jesus Christ fed more than five thousand people with five loaves), as well as prosphora ordered by parishioners. For communion, one prosphora (Lamb) is used, which in its size should correspond to the number of the partakers. Proskomedia is performed by the priest in an undertone on the Altar with the Altar closed. At this time, the third and sixth hours according to the Book of Hours are read (a liturgical book).
Proskomedia, during which wine and bread (prosphora) are prepared for the Eucharist (Communion) and the souls of Christians living and dead are commemorated, for which the priest removes particles from the prosphora. At the end of the service, these particles are immersed in the Chalice of Blood with the prayer "Wash away, Lord, the sins of all here who were remembered with Your Honest Blood by the prayers of your saints." Remembrance of the living and the dead at Proskomidia is the most effective prayer. The proskomedia is performed by the clergy in the altar; in the temple, the Clock is usually read at this time. (so that the priest during the Proskomedia reads a prayer for your loved one, before the Liturgy you need to submit a note to the candle shop with the words "for a proskomedia")

2. The second part of the Liturgy - the Liturgy of the catechumens.
During the Liturgy of the catechumens (catechumens are people preparing to receive Holy Baptism) we learn how to live according to the commandments of God. It begins with the Great Litany (jointly intensified prayer), in which the priest or deacon reads short prayers about times of peace, about health, about our country, about our loved ones, about the Church, about the Patriarch, about travelers, about those in prisons or in trouble. After each petition, the choir sings: "Lord have mercy."
After reading a series of prayers, the priest solemnly brings the Gospel out of the Altar through the northern gates and just as solemnly brings it into the Altar through Royal gates... (The procession of the priest with the Gospel is called the small entrance and reminds believers of the first exit of Jesus Christ to preach).
At the end of the singing, the priest with the deacon, who carries the altar Gospel, goes to the pulpit (in front of the iconostasis). Having received the blessing from the priest, the deacon stops at the Royal Doors and, holding up the Gospel, proclaims: “Wisdom, forgive me,” that is, reminds believers that they will soon hear the Gospel reading, therefore they must stand upright and attentive (forgive means straight forward).
The Apostle and the Gospel are read. When reading the Gospel, believers stand with their heads bowed, listening in reverence to the holy gospel.
Then, after reading the next series of prayers, the catechumens are invited to leave the temple (the catechumens go out).

3. The third part is the Liturgy of the Faithful.
Before the Cherubic song, the Royal Doors are opened and the deacon is censing. After fulfilling the words: "We will postpone every care of everyday life ..." the priest solemnly brings out the Holy Gifts - bread and wine - from the northern gates of the Altar. Stopping at the Royal Gates, he prays for everyone whom we especially remember, and, returning through the Royal Gates to the Altar, places the Honorable Gifts on the Throne. (The transfer of gifts from the Altar to the Throne is called the Great Entrance and marks the solemn procession of Jesus Christ to free suffering and death on the cross).
After the "Cherubim" litany of supplication sounds and one of the main prayers is sung - "The Symbol of Faith" - which all parishioners sing along with the singers.
Then, after a series of prayers, the culmination of the Liturgy comes: Holy Sacrament The Eucharist is the laying of bread and wine into the true Body and true Blood of our Lord Jesus Christ. Then the "Song of praise to the Mother of God" and a supplicatory litany are performed. The most important - "The Lord's Prayer" (Our Father ... ") - is performed by all believers. After the Lord's Prayer, the sacrament verse is sung. The Royal Doors are opening. The priest brings out the Chalice with the Holy Gifts (in some churches it is customary to kneel when taking out the Chalice with the Communion) and says: "With the fear of God and faith, approach!" The communion of believers begins.

What to do during communion? The sacraments fold their hands on the right chest over the left. First, children receive communion, then men, then women. Approach the priest with a cup, call a name, open your mouth. I put a piece of prosphora in wine in your mouth. It is necessary to kiss the cup in the hands of the priest. Then you need to eat the sacrament, go to the table and take a piece of prosphora there, eat it and then drink it. It is necessary to seize and drink it so that all the sacrament gets into the body, and does not remain on the palate or in the teeth.

At the end of communion, the singers sing song of thanks: "May our lips be fulfilled ..." and Psalm 33. Then the priest pronounces the dismissal (ie, the end of the Liturgy). "Perennial" sounds and the parishioners kiss the Cross.
I draw your attention to the fact that after the sacrament it is necessary to read the "Thanksgiving Prayers".

Holy Righteous John (Kronstadt): “... in us there is no true life without the source of life - Jesus Christ. The Liturgy is a treasury, the source of true life, because the Lord Himself is in it. The Lord of life teaches Himself for food and drink to those who believe in Him and gives life in abundance to His partakers ... Our Divine Liturgy, and especially the Eucharist, is the greatest and constant revelation of the love of God to us. "

The karinka shows a photograph showing the image of Jesus Christ and the light from the icons during the Liturgy

What Can't Be Done After Communion?
- After communion, one cannot kneel in front of the icon
- You can't smoke, swear, but you have to behave like a Christian.

FROM THE MATERIALS OF THE ORTHODOX PRESS

DIVINE LITURGY

The most important service is the Divine Liturgy. The great Sacrament is performed on it - the laying of bread and wine into the Body and Blood of the Lord and the Communion of the faithful. Liturgy translated from Greek means joint work. Believers gather in church in order to glorify God and partake of the Holy Mysteries of Christ together with “one mouth and one heart”. So they follow the example of the holy apostles and the Lord Himself, who, having gathered for The last supper on the eve of the Savior's betrayal and suffering on the Cross, they drank from the Cup and ate the Bread that He gave them, reverently listening to His words: “This is My Body ...” and “This is My Blood ...”.

Christ commanded His apostles to perform this Sacrament, and the apostles taught this to their successors - bishops and elders, priests. The original name of this Sacrament of Thanksgiving is the Eucharist (Greek). The public service at which the Eucharist is celebrated is called the liturgy (from the Greek lithos - public and ergon - service, business). Liturgy is sometimes called Mass, since it is usually supposed to be celebrated from dawn to noon, that is, in the afternoon.

The order of the liturgy is as follows: first, the items for the Sacrament (the Offered Gifts) are prepared, then the believers prepare for the Sacrament, and finally, the Sacrament itself and the Communion of the believers are performed. Thus, the liturgy is divided into three parts, which are called:
Proskomidia
Liturgy of the catechumens
The Liturgy of the Faithful.

Proskomidia. The Greek word for proskomidia means offering. This is the name of the first part of the liturgy in memory of the custom of the first Christians to bring bread, wine and everything needed for the service with them. Therefore, the very bread used for the celebration of the Liturgy is called prosphora, that is, an offering.

The prosphora should be round, and it consists of two parts, as an image of two natures in Christ - the Divine and the human. Prosphora is baked from wheat leavened bread without any additions, except for salt.

A cross is imprinted on the upper part of the prosphora, and at its corners the initial letters of the Savior's name: "IC XC" and the Greek word "NI KA", which together means: Jesus Christ conquers. For the celebration of the Sacrament, red grape wine is used, pure, without any additives. Wine is mixed with water in remembrance that blood and water were poured out of the Savior's wound on the Cross. For proskomedia, five prosphora are used in remembrance that Christ fed five thousand people with five loaves, but the prosphora that is prepared for Communion is one of these five, because there is one Christ, Savior and God. After the priest and the deacon perform the entrance prayers in front of the closed Royal Doors and put on the sacred garments in the altar, they approach the altar. The priest takes the first (lamb) prosphora and makes a copy of the cross three times on it, saying: "In remembrance of the Lord and God and our Savior Jesus Christ." From this prosphora, the priest carves the middle in the shape of a cube. This cubic part of the prosphora is called the Lamb. It is placed on the diskos. The priest then cuts the Lamb in a cruciform manner on the lower side and pierces its right side with a spear.

After that, wine mixed with water is poured into the bowl.

The second prosphora is called the Mother of God; a particle in honor of the Mother of God is removed from it. The third is called nine-fold, because nine particles are removed from it in honor of John the Baptist, prophets, apostles, saints, martyrs, monks, unmercenaries, Joachim and Anna - the parents of the Mother of God and the saints of the temple, day saints, as well as in honor of the saint whose name the liturgy is celebrated.

From the fourth and fifth prosphora, particles are removed for the living and the dead.

On the proskomidia, particles are also removed from the prosphora, which are served by believers for the repose and health of relatives and friends.

All these particles are laid out in a special order on the diskos next to the Lamb. Having finished all the steps to prepare for the celebration of the Liturgy, the priest places a star on the diskos, covering it and the bowl with two small covers, and then covers everything together with a large veil, which is called air, and censes the Offered Gifts, asking the Lord to bless them, to remember those who brought these Gifts and those for whom they are brought. During the proskomedia in the temple, the 3rd and 6th hours are read.

Liturgy of the catechumens. The second part of the liturgy is called the liturgy of the "catechumens", because during its celebration not only the baptized, but also those preparing to receive this sacrament, that is, the "catechumens", may be present.

The deacon, having received the blessing from the priest, leaves the altar on the pulpit and loudly proclaims: “Bless, Master,” that is, bless the assembled believers to begin the service and participate in the liturgy.

The priest in his first exclamation glorifies the Holy Trinity: "Blessed is the Kingdom of the Father, and the Son, and the Holy Spirit, now and ever, and forever and ever." The singers sing "Amen" and the deacon recites the Great Litany.

The choir sings antiphons, that is, psalms that are supposed to be sung alternately by the right and left chorus.

Bless my soul, Lord and all my inner, His holy name. Bless, my soul, the Lord
And do not forget all His recompenses: He who cleanses all thy iniquity, who heals all thy ailments,
delivering your belly from decay, crowning you with mercy and generosity, fulfilling your desire for good: your youth will be renewed like an eagle. Generous and merciful, Lord. Long-suffering and merciful. Bless, my soul, the Lord and all my inner name is His holy. Blessed be the Lord and "Praise, my soul, the Lord ...".
Praise, my soul, the Lord. I will praise the Lord in my belly, I sing to my God, as long as I am.
Do not rely on the princes, on the sons of man, in them there is no salvation. His spirit will go out and return to his land: and on that day all his thoughts will perish. Blessed is his God Jacob his helper, his hope is in the Lord his God, who made heaven and earth, the sea and all that is in them; keeping the truth in the age, doing judgment to the offended, giving food to the hungry. The Lord will decide the fettered; The Lord makes the blind men wise; The Lord raises the overthrown; The Lord loves the righteous;
The Lord protects the strangers, he will receive the sire and the widow, and he will destroy the path of sinners.

At the end of the second antiphon, the song "Only Begotten Son ..." is sung. This song expounds the entire teaching of the Church about Jesus Christ.

The Only Begotten Son and The word of god, He is immortal, and willing to our salvation for the sake of incarnate
from the Holy Theotokos and Ever-Virgin Mary, immutably incarnate, crucified for us, Christ God, trampling death on death, One of the Holy Trinity, glorified to the Father and the Holy Spirit,
save us.

In Russian it sounds like this: “Save us, the Only Begotten Son and the Word of God, the Immortal, who has deigned for the sake of our salvation to incarnate from the Holy Mother of God and the Ever-Virgin Mary, who has become a man and has not changed, crucified and corrected death by death, Christ God, one of the Persons Holy Trinity glorified together with the Father and the Holy Spirit ”. After the Lesser Litany, the choir sings the third antiphon - the Gospel “beatitudes”. The Royal Doors open for the Small Entrance.

In Thy Kingdom, remember us, Lord, when you come in Thy Kingdom.
Blessed are the poor in spirit, for those are the Kingdom of Heaven.
The blessedness of crying, for they will be comforted.
The blessedness of crotzia, for they will inherit the earth.
The blesses of hunger and thirst for righteousness, for they will be satisfied.
Blessedness of mercy, as there will be mercy.
Blessed are those who are pure in heart, for they will see God.
Blessed are the peacemakers, for they will be called the sons of God.
Be blessed to drive out the truth for the sake of those who are the Kingdom of Heaven.
Blessed naturally, when they revile you, and wear them out, and rekut every evil verb against you, lying for Me's sake.
Rejoice and be merry, for your wages are much in heaven.

At the end of the singing, the priest with the deacon, who carries the altar Gospel, goes to the pulpit. Having received the blessing from the priest, the deacon stops at the Royal Doors and, holding up the Gospel, proclaims: “Wisdom, forgive me,” that is, reminds believers that they will soon hear the Gospel reading, therefore they must stand upright and attentive (forgive means straight forward).

The entrance to the altar of priests with the Gospel is called the Lesser Entrance, in contrast to the Great Entrance, which is performed later at the liturgy of the faithful. The Little Entrance reminds believers of the first appearance to preach Jesus Christ. The choir sings “Come, let us worship and fall to Christ. Save us, Son of God, risen from the dead, singing Ti: Alleluia. " After this, the troparion (Sunday, holiday, or saint) and other hymns are sung. Then the Trisagion is sung: Holy God, Holy Mighty, Holy Immortal, have mercy on us (thrice).

The Apostle and the Gospel are read. When reading the Gospel, believers stand with their heads bowed, listening to the Holy Gospel with reverence.


After the reading of the Gospel at the augmented litany and litany of the dead, the relatives and friends of the believers praying in the church are commemorated from notes.

They are followed by the litany of the catechumens. With the words “Proclamation, go out,” the liturgy of the catechumens ends.

Liturgy of the Faithful. This is the name of the third part of the liturgy. It can be attended only by the faithful, that is, baptized and not prohibited by a priest or bishop. At the liturgy of the faithful:

1) the Gifts are transferred from the altar to the throne;
2) believers are preparing for the consecration of the Gifts;
3) the Gifts are sanctified;
4) believers prepare for Communion and receive Communion;
5) then thanksgiving is performed for Communion and dismissal.

After the recitation of two short litanies, the Cherubic hymn is sung. Life-giving Trinity The song of the Trisagion is humming, we will postpone all everyday care. Let us raise the King of all, with angelic invisibly monstrous rites. Alleluia, alleluia, alleluia. " In Russian, it reads like this: “We, mysteriously portraying the Cherubim and singing the trisacular song to the Trinity, which gives life, will now leave our concern for all worldly things, so that we may glorify the Tsar of all, Who is invisible angelic ranks solemnly glorify. Alleluia ".

Before the Cherubic song, the Royal Doors are opened and the deacon is censing. The priest at this time secretly prays that the Lord would cleanse his soul and heart and deign to perform the Sacrament. Then the priest, raising his hands up, in an undertone three times recites the first part of the Cherubic song, and the deacon also finishes it in an undertone. Both of them go to the altar to transfer the prepared Gifts to the throne. The deacon has air on his left shoulder, he carries a diskos with both hands, placing it on his head. The priest carries the Holy Cup in front of him. They leave the altar with the northern side doors, stop at the pulpit and, turning their faces to the believers, say a prayer for the Patriarch, bishops, for all Orthodox Christians.

Deacon: Our Great Lord and Father Alexy, His Holiness the Patriarch of Moscow and All Russia, and our Lord His Grace (the name of the rivers of the diocesan bishop), the Metropolitan (or: the archbishop, or: the bishop) (title of the diocesan bishop, Lord God in the everlasting reign , now and ever, and forever and ever.

Priest: May the Lord God remember all of you, Orthodox Christians, in His Kingdom always, now and ever, and forever and ever.


Then the priest and deacon enter the altar through the Royal Doors. This is how the Great Entrance is made.

The Gifts brought are placed on the throne and covered with air (a large shroud), the Royal Doors are closed and the curtain is pulled back. The singers end the Cherubic Canto. During the transfer of the Gifts from the altar to the throne, believers remember how the Lord voluntarily went to suffer and die on the cross. They stand with their heads bowed and pray to the Savior for themselves and their loved ones.

After the Great Entrance, the deacon pronounces the Supplicatory Litany, the priest blesses those present with the words: "Peace to all." Then it proclaims: "Let us love one another, that we confess with one mind" and the choir continues: "The Father, and the Son, and the Holy Spirit, the Trinity, Consubstantial and Inseparable."

Following this, usually the entire temple, the Creed is sung. On behalf of the Church, he briefly expresses the whole essence of our faith, and therefore should be pronounced in joint love and like-mindedness.


I believe in the One God the Father Almighty, Creator of heaven and earth, visible to all and invisible. And in the One Lord Jesus Christ, the Son of God, the Only Begotten, Who was born of the Father before all ages. Light from light, God true from God true, born not created, consubstantial with the Father, Who was all. For us, man, and ours for the sake of salvation descended from heaven, and incarnate from the Holy Spirit and Mary the Virgin, and incarnate. Crucified for us under the Pontic Pilate, And suffered, and was buried. And he rose again on the third day according to the scriptures. And he ascended into heaven, and is seated at the right hand of the Father. And packs of the coming with glory to judge the living and the dead, His Kingdom will have no end. And in the Holy Spirit, the Lord Life-giving, Who is from the Father who proceeds, Who is with the Father and the Son is worshiped with glory, the verb-step of the prophets. Into a single Holy Cathedral and Apostolic Church... I confess one baptism for the remission of sins. Tea resurrection of the dead, and the life of the next century. Amen.

After singing Creed the time comes to bring the “Holy Offering” with the fear of God and certainly “in the world”, having no anger or enmity against anyone.

"Let us become good, let us stand with fear, let us behold, bring the holy offering in the world." In response, the choir sings: "Mercy of the world, sacrifice of praise."

The gifts of peace will be a grateful and laudatory sacrifice to God for all His good deeds. The priest blesses the believers with the words: "The grace of our Lord Jesus Christ and love (love) of God and the Father, and the communion (communion) of the Holy Spirit, be with you all." And then he calls: “Woe we have hearts,” that is, we will have hearts directed upward, towards God. To this, the singers, on behalf of the believers, answer: “Imams to the Lord,” that is, we already have hearts aspiring to the Lord.

The priest's words “We thank the Lord” begin the main part of the liturgy. We thank the Lord for all His mercies and bow down to the ground, and the singers sing: "It is worthy and righteous to worship the Father, and the Son, and the Holy Spirit, the Trinity of Consubstantial Inseparable."

At this time, the priest in prayer, which is called Eucharistic (that is, thanksgiving), glorifies the Lord and His perfection, thanks Him for the creation and redemption of man, and for all His mercies, known to us and even unknown. He thanks the Lord for accepting this bloodless Sacrifice, although He is surrounded by higher spiritual beings - archangels, angels, cherubim, seraphim, “a victory song that sings, crying, crying and speaking.” These last words In secret prayer, the priest speaks aloud aloud. The singers add to them an angelic song: "Holy, holy, holy, Lord of hosts, fill (that is, filled with) heaven and earth of Thy glory." This song, which is called “Seraphim”, is complemented by the words with which the people greeted the Lord's entry into Jerusalem: “Hosanna in the highest (that is, he who lives in heaven) Blessed is he who comes (that is, walking) in the name of the Lord. Hosanna in the highest! ”.

The priest utters an exclamation: "The victory song is singing, crying, crying and verbing." These words are taken from the visions of the prophet Ezekiel and the Apostle John the Theologian, who saw in the revelation God's Throne surrounded by angels who have different images: one was in the form of an eagle (the word “singing” refers to it), the other in the form of a calf (“flagrantly”) , the third in the form of a lion (“calling out”) and, finally, the fourth in the form of a man (“verb”). These four angels cried out incessantly: "Holy, holy, holy, Lord of hosts." When singing these words, the priest secretly continues the prayer of thanksgiving, he glorifies the good that God sends to people, His endless love for His creation, which manifested itself in the coming to earth Son of God.

Remembering the Last Supper, at which the Lord established the Sacrament of Holy Communion, the priest loudly pronounces the words spoken by the Savior: “Take, eat, this is My Body, even for you that is broken for the remission of sins”. And also: "Drink all of her, this is My Blood of the New Testament, which is shed for you and for many for the remission of sins." Finally, the priest, remembering in secret prayer the Savior's commandment to celebrate Communion, glorifies His life, suffering and death, resurrection, ascension to heaven and the second coming in glory, loudly pronounces: "Yours is from Yours, bringing You for everyone and for everything." These words mean: "Your gifts from Your servants we bring to You, Lord, because of everything we have said."

The singers sing: “We sing to you, we bless you, we thank you, Lord. And pray, our God. "


The priest in secret prayer asks the Lord to send His Holy Spirit on the people standing in the church and on the Offered Gifts, so that He would sanctify them. Then the priest reads the troparion three times in an undertone: "Lord, like Thy Most Holy Spirit, at the third hour of Thy Apostle sent Thy goodness, do not take us away from us, but renew us who pray." The deacon recites the twelfth and thirteenth verses of the 50th psalm: "Create a pure heart in me, O God ..." and "Do not reject me from Thy presence ...." Then the priest blesses the Holy Lamb lying on the diskos and says: "And create for this bread the honest body of Thy Christ."

Then he blesses the cup, saying: "And in this cup is the honest Blood of Thy Christ." And finally, he blesses the gifts along with the words: "Having transfused with Your Holy Spirit." In these great and holy minutes, the Gifts become the true Body and Blood of the Savior, although they remain in appearance the same as before.

The priest with the deacon and the faithful bow down to the earth before the Holy Gifts, as to the King and God himself. After the consecration of the Gifts, the priest, in a secret prayer, asks the Lord that those who receive communion be strengthened in all good, that their sins be forgiven, that they partake of the Holy Spirit and reach the Kingdom of Heaven, so that the Lord would allow them to turn to Himself with their needs and not condemn them for unworthy communion. The priest remembers the saints and especially the Blessed Virgin Mary and loudly proclaims: “Fairly (that is, especially) about the Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary,” and the choir responds with a song of praise:
It is worthy to eat, as truly blessed Thee, the Mother of God, the Most Blessed and Most Immaculate and the Mother of our God. The most honest Cherubim and the most glorious without comparison Seraphim, who gave birth to God the Word without corruption, we magnify the Mother of God.

The priest continues to secretly pray for the departed and, moving on to prayer for the living, aloud loudly commemorates “in the first” the Holy Patriarch, the ruling diocesan bishop, the choir replies: “And everyone and everything,” that is, asks the Lord to remember all believers. The prayer for the living ends with the priest's exclamation: "And grant us with one mouth and one heart (that is, with one heart) to glorify and chant Thy most honorable and glorious name, the Father, and the Son, and the Holy Spirit, now and forever, and forever and ever."

Finally, the priest blesses all those present: "And may the mercies of the great God and Savior Jesus Christ be with you all."
A supplicatory litany begins: "Having remembered all that is holy, packs and packs in peace let us pray to the Lord." That is, having remembered all the saints, let us again pray to the Lord. After the litany, the priest proclaims: "And grant us, Master, with boldness (boldly, as children ask a father), dare (dare) call upon Thee Heavenly God the Father and speak."


The prayer "Our Father ..." is sung after this, usually by the whole church.
With the words “Peace to all,” the priest once again blesses the believers.

The deacon, standing at this time on the pulpit, is girded crosswise with an orarion, so that, firstly, it would be more convenient for him to serve the priest during Communion, and secondly, to express his reverence for the Holy Gifts, in imitation of the seraphim.

At the exclamation of the deacon: “Let us behold,” the curtain of the Royal Doors is pulled back to remind of the stone that was brought to the Holy Sepulcher. The priest, raising the Holy Lamb above the diskos, loudly proclaims: "The holy to the saints." In other words, the Holy Gifts can be given only to saints, that is, to believers who have sanctified themselves by prayer, fasting, the Sacrament of Repentance. And, realizing their unworthiness, believers answer: "There is one holy, one Lord, Jesus Christ, to the glory of God the Father."

First, the priests take communion in the altar. The priest breaks the Lamb into four parts as it was cut with the proskomedium. The part with the inscription “IC” is lowered into the bowl, and warmth, that is, hot water, is poured into the same to remind that believers accept the true Blood of Christ under the guise of wine.

The other part of the Lamb with the inscription "HS" is intended for communion of priests, and the part with the inscriptions "NI" and "KA" is for communion of the laity. These two parts are cut with a copy according to the number of those who receive communion into small parts, which are lowered into the Chalice.

While the clergy are taking communion, the choir sings a special verse called “sacramental,” as well as some appropriate chant. Russian church composers wrote many sacred works that are not included in the canon of divine services, but are performed by the choir at this particular time. Usually a sermon is delivered at the same time.

Finally, the Royal Gates are opened for the communion of the laity, and the deacon with the Holy Chalice in his hands says: "With the fear of God and with faith, draw near."

The priest reads the prayer before Holy Communion, and the believers repeat it to themselves: “I believe, Lord, and I confess that you are truly the Christ, the Son of the Living God, who came to the world of sinners to save, from them I am the first. I still believe that this is Thy Most Pure Body and this is Thy Most Honest Blood. I pray for You: have mercy on me and forgive my sins, voluntary and involuntary, even in word, even in deed, even knowledge and ignorance, and grant me uncondemned communion of Thy Most Pure Sacraments, for the remission of sins and for eternal life. Amen. Thy secret supper today, Son of God, accept me a partaker, we will not tell Thy secret with Thy enemy, I will give Thy kissing, like Judas, but, like a robber, I confess Thy: remember me, Lord, in Thy Kingdom. May the communion of Your Holy Mysteries, O Lord, be not for judgment or for condemnation, but for the healing of soul and body. "

The sacraments bow down to the ground and, folding their arms across their chest, crosswise ( right hand over the left), approach the bowl with reverence, telling the priest their Christian name given at baptism. It is not necessary to cross in front of the cup, because you can push it with a careless movement. The choir sings "Receive the Body of Christ, taste the source of the immortal."

After communion, they kiss the lower edge of the Holy Chalice and go to the table, where they wash it down with warmth (church wine mixed with hot water) and receive a particle of prosphora. This is done so that not a single smallest particle of the Holy Gifts remains in the mouth and so as not to immediately start with ordinary daily food. After everyone has communion, the priest brings the chalice to the altar and lowers into it the particles taken from the service and brought prosphora with a prayer that the Lord with His Blood washed away the sins of everyone who was commemorated at the liturgy.

Then he blesses the believers who sing: "By seeing the true light, receiving the Heavenly Spirit, having gained the true faith, we worship the indivisible Trinity: That has saved us."

The deacon transfers the diskos to the altar, and the priest, taking the Holy Cup in his hands, blesses the worshipers with it. This last appearance of the Holy Gifts before being transferred to the altar reminds us of the Ascension of the Lord to heaven after His Resurrection. Having bowed to the Holy Gifts for the last time, as to the Lord Himself, the believers thank Him for Communion, and the choir sings a song of thanksgiving: “May our lips of Your praise be filled, O Lord, as let us sing Your glory, as you have granted us to partake of Your Divine Saints, immortal and life-giving Mysteries; observe us about Thy sanctity, all day learn Thy righteousness. Alleluia, alleluia, alleluia. ”.

The deacon delivers a short litany in which he thanks the Lord for Communion. The priest, having risen to the Holy See, folds the antimension on which the bowl and the diskos stood, and places the altar Gospel on it.

Shouting loudly “Let us depart in peace,” he shows that the liturgy is ending, and soon the believers can quietly and in peace go home.


Then the priest reads the prayer behind the ambon (because it is read behind the ambo) prayer “Bless the blessing You, Lord, and sanctify those who trust in You, save Your people and bless Your heritage, keep Your Church fulfilling, sanctify the loving splendor of Your house, You will glorify those who are Your Divine strength and do not leave us, who trust in Thee. Grant peace to Thy, Thy Churches, priest and all Thy people. For every gift is good and every gift is perfect from above, descend from You, the Father of lights. And to You glory, and thanksgiving, and worship we offer, to the Father, and to the Son, and to the Holy Spirit, now and forever, and forever and ever. "

The choir sings: "Blessed be the name of the Lord from now on and forever."

The priest blesses the worshipers for the last time and pronounces the dismissal with a cross in his hand, facing the temple. Then everyone approaches the cross in order, kissing it, to confirm their faithfulness to Christ, in whose remembrance the Divine Liturgy was performed.

To each Orthodox Christian(baptized in the Orthodox Church) it is advisable to confess and partake of the Holy Mysteries of Christ at least once a month. But at least 4 times a year - that is, in every post (Christmas - before Merry Christmas, The Great - before Easter, Petrovsky - before the feast of St. the Apostles Peter and Paul and the Assumption - before the Dormition of the Most Holy Theotokos). Holy Communion is necessary for a person for the sanctification of his soul, it gives him the strength to fight sins, gives him mental and physical health. Since the Body and The blood of christ taught to a person in Communion are greatest shrine Orthodox Church, then before Communion, a special preparation of a person is necessary, namely:

1. Observance of fasting before Communion for at least 3 days, during which a person must refrain from all sorts of entertainment, as well as quarrels and enmity, to make peace with his enemies. During the fast, no food of animal origin (meat, milk, eggs, butter etc.);

2. On the eve of the day of Communion, it is necessary to be at the evening service, after which at home read all the prayers and canons for Holy Communion, namely:

- canon of repentance to our Lord Jesus Christ;

- canon of prayer to the Most Holy Theotokos;

- canon to the Guardian Angel;

- canon for Holy Communion and prayers for Holy Communion;

- evening prayers.

You will find all these canons and prayers in every Orthodox prayer book sold in any Orthodox church.

On the day of the reception of the Holy Mysteries of Christ from midnight (0.00 hours) until the very communion, the use of food and water, medicines, as well as smoking is prohibited.

In the morning, on the day of communion, you must read morning prayers... The day before, you must also make a list of your sins so that you can read them in Confession to the priest without omitting any of them. Those who, through false shame or for some other reason, hide their sins from the priest, take on their souls a grave sin. The priest is only a mediator in the Confession between man and God, he will testify on Last Judgment in repentance of your sins.


Confession is received by the priest during the Liturgy, usually at the analogion installed on the left side of the church, on which lies Holy gospel and the Cross.

There are especially grave sins, because of which the priest may not admit to Communion, in which case it is impossible to receive Communion on this day. Thus, one should not be surprised if a priest who receives Confession does not admit to Communion a person who has spent a long time in performing grave sins and who first approached Confession, and pre-assigns him a penance (usually this is the fulfillment of a certain prayer rule), after the fulfillment of which it is necessary to approach the Sacrament of Repentance (Confession) again in order to obtain permission from the priest and partake of the Holy Mysteries of Christ. Penance is appointed so that a person can approach Communion with a conscience cleansed by intense repentance. Penance serves the benefit of the human soul, and in no case should prayer be considered as a punishment.

Before each communion, a person must confess. Communion without Confession is unacceptable. A person who received communion without proper preparation takes a grave sin on his soul, for which he will be punished by the Lord, for this communion will be to a person only in his condemnation.

Women in uncleanness are forbidden to touch relics (icons, the Bible, consecrated oil, etc.) and, therefore, receive communion.

After Communion, you need to go to the wash down - i.e. wash down the Holy Gifts with warmth and eat a piece of prosphora. At the end of the Liturgy, all the partakers must venerate the Cross given by the priest, and only then can they leave the church.

On this day, you need to read thanksgiving prayers for Holy Communion from the prayer book. And by all means try to spend this day piously and peacefully, so as not to desecrate the accepted Shrine with your behavior.

On the way to church, there is a custom to say a prayer:
I will enter Thy house, I will worship Thy holy temple in Thy stras. Lord, instruct me with Thy righteousness, my enemy, for the sake of, correct my path before You: as if there is no truth in their mouth, their heart is vain, the grave is open their throat, their tongues are licked. Judge them, God, that they will fall away from their thoughts, according to the multitude of wickedness, I will scatter them, as if I am bitter against You, Lord. And may you rejoice, who trusts in You, rejoice forever, and dwell in them, and the one who loves boasting about You Your name... As you bless the righteous, Lord, as you crowned us with the weapon of grace.
In addition to this prayer, you can read the troparion, kontakion and other chants of the service. of this day, 50th and 90th psalms, to remember the sacred events that the Church celebrates on a given day. One should enter the church quietly and reverently, as into the house of God, into the mysterious dwelling of the Heavenly King. Noise, conversations, and even more laughter, when entering a church and staying in it, offend the holiness of the temple of God and the greatness of God who dwells in it.
Upon entering the temple, one should stop near the door and make three bows (earthly simple days, and on Saturdays, Sundays and holidays - waist) with prayers: God, be merciful to me, a sinner. - Bow. God, cleanse me, a sinner, and have mercy on me. - Bow. Who created me, Lord, forgive me! - Bow.
At the following prayers, bows are usually belied: Thy Cross / we bow down, O Lord, and Thy Holy Resurrection we glorify.
It is worthy to eat as truly blessed Thee, the Mother of God, the Most Blessed and Most Immaculate and the Mother of our God. The most honest Cherubim and the most glorious without comparison Seraphim, who gave birth to God the Word without corruption, we magnify thee Theotokos!
Glory to the Father and the Son and the Holy Spirit, both now and forever and forever and ever. Amen. Lord have mercy! (Three times.) Bless.
Through the prayers of the saints, our Father, Lord, Jesus Christ, our God, have mercy on us.
After that, according to custom, bowing to both sides of the people who had previously entered and making three bows with the Jesus prayer: Lord, Jesus Christ, Son of God, have mercy on me, a sinner, - listen to the service that began with reverence and fear of God.
According to ancient custom, men are supposed to stand in the temple on the right side, and women - on the left.
After the dismissal of the service, the same should be read as at the entrance to the church, and with the same bows and dismissal.
The church service is performed with many great and small bows. The Holy Church demands to worship with inner reverence and outward goodness, without haste, and, if possible, simultaneously with other worshipers in the church. Before making a bow, you need to overshadow yourself sign of the cross and then bow, - if it's a small one, then you need to tilt the head so that you can reach the ground with your hand, while with a great one, you need to bow both knees together and reach the ground with your head. The sign of the Cross should be depicted on oneself correctly, with reverence, without haste, joining together the first three fingers of the right hand as a sign that God is the Trinity, One and Equal, and folding the remaining two fingers and bending to the palm to commemorate that Jesus Christ is God and Man, who came down to our earth for the sake of salvation. The right hand (right hand) folded in this way should be placed first on the forehead, so that the Lord enlightens our mind, then on the belly, so that he can tame the flesh that is fighting against the spirit, and then on the right and left shoulders - to sanctify our activities. The Church Rule strictly requires that we bow down in the temple of God not only earnestly, decorously and all at the same time, but also slowly (“not struggling”), and in a timely manner, that is, exactly when it is indicated. Bows and knees should be done at the end of each short petition or prayer, and not during its execution. The Church's Rite pronounces a strict judgment about those who are dishonestly bowers (Typikon, Monday of the first week of Holy Great Lent).
Before the beginning of any divine service, three bows in the bow should be made. Then, at all services, at every Come, let us bow, to the Holy God, to the threefold Hallelujah and to the Name of the Lord they rely on three bows in the waist, only on Hallelujah among the six psalms, for the sake of deep silence, according to the Charter, bows are not relied on, but the sign of the cross is performed ... On Vodoby, Lord, both at Vespers and Matins (in great doxology, sung or read), three bows in the bow are relied on. At all litanies of church services, listen attentively to every petition, mentally lifting up the prayer to God and making the sign of the cross over yourself with the exclamations: Lord, have mercy or Give, Lord, do a bow at the waist. When singing and reading stichera and other prayers, then only bow is supposed to be done when the words of the prayers prompt this; for example: "let us fall down", "let us bow down", "pray".
After the Most Honest Cherubim and in the Name of the Lord bless, Father (or: Master), a deep bow at the waist is always supposed.
When reading akathists at each kontakion and ikos, one should bow in the bow; when pronouncing or singing the thirteenth kontakion three times, bows to the earth or waist (by the day) are supposed; the same obeisances are due after reading the prayer of the akathist.
The memorial is read with bows after each stance (moreover, in some monasteries, bows are made to the earth or in the waist, by the day, in others it is always in the waist).
According to It is Worthy at Compline and Matins, also during the singing of the Most Honorable at the 9th canon of the canon - bow every day; after the verse Praise, bless the bow is supposed to be.
Before and after reading the Gospel (Glory to Thee, Lord), one bow at the waist is always supposed; on the polyeleos, after each magnificence - one bow in the bow.
At the beginning of the reading or singing of the Creed, when pronouncing the words: By the Power of the Honest and Life-giving Cross, at the beginning of the reading of the Apostle, the Gospel and the parimias, it is necessary to sign oneself with the sign of the cross without bowing.
When a priest, teaching peace, says: Peace to all or proclaims: Grace of our Lord Jesus Christ, and love (love) of God and the Father, and communion (communion) of the Holy Spirit, wake up with all of you and the face (chorus), answering, sings: And Perfume yours or And with your spirit, you should bow in the waist, without the sign of the cross. A bow is relied upon with any blessing by the clergyman of all those praying, as well as upon release, if it is performed without the Cross. When the dismissal is pronounced by the priest with the Cross, with which he overshadows the worshipers, then the bow should be done with the sign of the cross. It is impious self-discipline when the laity, with the general blessing of the priest, fold their palms, and then sometimes kiss them as well. When you proclaim the Head of your Lord, bow, you should bend the head and stand until the end of the prayer uttered by the priest: at this time, the priest prays to God for all who bowed their heads.
When people in a church overshadow the people with the Cross, the Holy Gospel, an image or the Holy Chalice, then everyone should be baptized, bowing their heads. And when they overshadow with candles or bless with the hand, or cense the people, then one should not be baptized, but only bow. Only on the Bright Week of Holy Easter, when the priest censes with the Cross in his hand, then everyone is baptized and, responding to his greeting, Christ is Risen, they say: Truly is Risen.
This is how one should distinguish between worship before holy things and before people, albeit sacred ones. Accepting the blessing of a priest or bishop, Christians fold their palms crosswise, placing the right on the left, and kiss the right hand of the blessing, but do not cross themselves before that.
When applying (kissing) to the Holy Gospel, the Cross, honest relics and the icons should be approached in due order, without haste and without crowding, making two bows before kissing and one after kissing the shrine; bows to do in the day - earthly or deep waist, reaching with your hand to the ground. Applying to the icons of the Savior, Mother of God and saints, you should not kiss their faces.
In the Patriarchal official of the middle of the 17th century, it was indicated that, when applying to the icons of the Savior, one should kiss on the leg (with a half-length image in the handle); to the icons of the Mother of God and saints - in a pen; to the icon of the Not-made image of the Savior and to the icon of the Beheading of St. John the Baptist - in a braid of Vlasov (A. Gorsky, K. Nevostruev. Description of Slavic manuscripts of the Moscow Synodal Library. Section Three. Liturgical Books. Part Two. Moscow, 1917, p. 511 ).
The icon may depict several sacred persons, but kissing the icon is supposed to be one time, so that at a gathering of worshipers not to detain others and thus not to violate the deanery in the church.
From Holy Easter to the feast of the Holy Trinity, from the feast of the Nativity of Christ to the feast of the Epiphany of the Lord (Christmastide), in general on all the great feasts of the Lord, earthly bows during church services are canceled.

All-night vigil

The first opening of the royal doors and the censing of the altar depicts the manifestation of the glory of God in the creation of the world and man and the blessed state of the forefathers in the paradise of God after their creation.
The singing of the 103rd psalm (prepositional): Bless, my soul, the Lord depicts a magnificent picture of the universe. The curing of the priest during the singing of this psalm depicts the action of the Spirit of God, which was hovering over the waters during the creation of the world. The lighted lamp offered by the deacon during the incense marks the light that, according to the Creative voice, appeared after the first evening of existence.
The closing of the royal gates after the singing of the psalm and censing means that soon after the creation of the world and man, the gates of paradise were closed as a result of the crime of the forefather Adam. The reading by the priest of the lamp (evening) prayers before the royal gates signifies the repentance of the forefather Adam and his descendants, who, in the person of the priest, before the imprisoned royal gates, as before the imprisoned doors of paradise, pray to their Creator for mercy.
Singing the Psalm Blessed is the husband with verses from the first three psalms and the reading of the 1st kathisma depicts partly the blessed state of the forefathers in Paradise, partly the repentance of those who sinned and their hope in the God-promised Redeemer.
Singing Lord, crying out with verses signifies the sorrow of the fallen ancestor and his prayer sighing before the locked gates of paradise, and at the same time the firm hope that the Lord, by faith in the promised Redeemer, will cleanse and deliver the human race from the falls of sinful ones. This chant also depicts praise to God for His great mercies to us.
The opening of the royal gates while singing Dogmatics (Theotokos) means that through the incarnation of the Son of God from the Blessed Virgin Mary and His descent to earth, the doors of paradise were opened for us.
The descent of the priest from the altar to Solea and his secret prayer marks the descent of the Son of God to earth for our redemption. The deacon, who precedes the priest, represents the image of St. John the Forerunner, preparing people to receive the Savior of the world. The censing performed by the deacon indicates that together with the coming to earth of the Son of God, the Redeemer of the world, the Holy Spirit filled the whole world with His grace. The entry of the priest into the altar marks the Ascension of the Savior to Heaven, and the approach of the priest to the Heavenly place means the sitting of the Son of God at the right hand of the Father and intercession before His Father for the human race. By the proclamation of the deacon Wisdom, forgive! The Holy Church teaches us to listen with reverence to the evening entrance. The Chant to Quiet Light contains the glorification of Christ the Savior for His descent to earth and the accomplishment of our redemption.
Lithia (common procession and common prayer) contains intense prayers for our bodily and spiritual needs and, above all, for the forgiveness of our sins by God's mercy.
Prayer Now Letters Go tells about the meeting a righteous old man Simeon of the Lord Jesus Christ in the Temple of Jerusalem and indicates the need for constant remembrance of the hour of death.
Prayer to the Virgin Mary, Rejoice, reminds of the Annunciation of the Archangel Gabriel Blessed Virgin Mother of God.
The blessing of loaves, wheat, wine and oil, which fulfills their various gifts of grace, recalls the five loaves with which Christ, having miraculously multiplied them, fed five thousand people.
The Six Psalms is the cry of a repentant sinner before Christ the Savior, who came to earth. Incomplete lighting in the temple when reading the Six Psalms reminds of the state of the soul in sin. The flickering of lamps (lamps) depicts the night of the Nativity of Christ, which was announced with the joyful praise of the Angels: Glory to Highest to God, and on earth peace in men is goodwill.
The reading of the first half of the Six Psalms expresses the sorrow of the soul who has withdrawn from God and is seeking Him.
The priest, while reading the Six Psalms, reading Matins prayers before the royal doors, recalls the Eternal Intercessor of the New Testament before God the Father - the Lord Jesus Christ.
Reading the second half of the Six Psalms reveals the state of the repentant soul, reconciled with God.
Singing God is Lord and Appearing to us reminds us of the salvation accomplished by the Savior who appeared in the world.
The chanting of the Sunday troparion depicts the glory and majesty of the Risen Christ.
Reading Kathisma recalls the grievous afflictions of the Lord Jesus Christ.
Singing verses Praise the Name of the Lord The Holy Church glorifies the Lord for many of His blessings and mercies to the human race.
The Tropari Angelic Cathedral reminds of the Angel's gospel to the myrrh-bearing women about the Resurrection of the Savior.
During the Sunday All-night Vigil, the Holy Gospel, announcing one of the apparitions of the Risen Lord to the myrrh-bearing wives or the apostles, according to the Rule, is supposed to read in the altar on the throne, as in the place signifying the Life-Giving Tomb, from which Christ the Savior arose.
Upon reading, the Gospel will be worn out in the middle of the temple for worship and kissing by believers. When carrying the Gospel from the altar, the worshipers look at it with special reverence, as at the Risen Lord Himself, worshiping and crying out: having seen the Resurrection of Christ, let us worship the Holy Lord Jesus. This singing should be public.
The canons of Matins glorify the Resurrection of Christ (or other sacred events from the life of the Lord), Holy Mother of God, holy angels and saints of God honored on a given day. When singing My soul magnifies the Lord every time after the refrain, the Most Honest bow to the earth or waist is supposed to - every day.
In the praiseworthy stichera and in the great doxology, special thanksgiving and glorification of the Lord Jesus Christ is ascended.

Divine Liturgy

At the Divine Liturgy, or the Eucharist, the entire earthly life of the Lord Jesus Christ is remembered. The liturgy condition is divided into three parts: the proskomedia, the liturgy of the catechumens and the liturgy of the faithful.
On the proskomedia, usually performed during the reading of the 3rd and 6th hours, the Nativity of the Savior is remembered. At the same time, the Old Testament prophecies about His suffering and death are remembered. At the proskomedia, substances are prepared for the celebration of the Eucharist and the living and deceased members of the Church are commemorated. Great joy comes to the souls of the departed from their commemoration at the Divine Liturgy. Therefore, hurry to the temple of God for. attendance at the proskomedia, remembering the health and repose of relatives and the known, and all Orthodox Christians. You can pray for the departed as follows: Remember, Lord, the souls of the departed are Thy servant (names), and forgive their sins, voluntary and involuntary, granting them the Kingdom and the communion of Thy eternal blessings and Thy endless and blessed life pleasure.
At the liturgy of those catechumed with the song of the Only Begotten Son, the coming to earth of the Lord Jesus Christ is depicted.
During the small entrance with the Gospel, depicting the coming of the Lord Jesus Christ to the sermon, while singing the verse: Come, let us bow and fall to Christ, a bow is made. When singing the Trisagion - three bows in the bow.
When reading the Apostle, the incense of the deacon must correspond to the inclination of the chapter. Reading the Apostle and censing means the preaching of the Apostles to the whole world.
While reading the Gospel, as if listening to the Lord Jesus Christ Himself, one should stand with the bowed head.
The commemoration of the members of the Church shows for whom the Sacrifice of the Eucharist is being offered.
At the liturgy of the faithful, the great entrance symbolizes the coming of the Lord Jesus Christ to free suffering for the salvation of the world.
The singing of the Cherubim song with the royal gates open is in imitation of the Angels who ceaselessly praise the Heavenly King and invisibly solemnly accompany Him in the prepared and carried Holy Gifts.
The placing of the Holy Gifts on the throne, the closing of the royal gates and the closing of the veil means the burial of the Lord Jesus Christ, the laying of a stone and the application of the seal to His Tomb.
While singing the Cherubic song, one should carefully read to oneself the penitential 50th psalm: Have mercy on me, God. At the end of the first half of the Cherubic Hymn, a bow is performed in the waist. During the commemoration of the Most Holy Patriarch, the local bishop and others, it is necessary to stand reverently, with the head bowed and with the words: And all of you Orthodox Christians say to yourself: May the Lord God remember your hierarchy in His Kingdom. This is what it says in the ministry of the bishop. When serving other priests, one should say to oneself: May the Lord God remember thy Priesthood in His Kingdom. At the end of the commemoration, one should speak for oneself: Remember me. Lord, when (when) come in Thy Kingdom.
Words: Doors, doors before the singing of the Creed in ancient times belonged to the gatekeepers, so that they would not let the catechumens or pagans into the temple when the sacrament of the Holy Eucharist was performed. Now these words remind the faithful that they should not allow the thoughts of sin to enter the doors of their hearts. Words: Let us heed (we will heed) with Wisdom call the attention of believers to the saving teaching of the Orthodox Church, set forth in the Creed (dogma). Singing of the Creed is nationwide. At the beginning of the Symbol of Faith, the sign of the cross should be performed.
When the priest exclaims: Take, eat ... Drink from her, all should be bowed in the waist. At this time, the Last Supper of the Lord Jesus Christ with the apostles is remembered.
During the celebration of the sacrament of the Holy Eucharist itself - the laying of bread and wine into the Body and Blood of Christ and the offering of the Bloodless Sacrifice for the living and the departed one should pray with special attention, and at the end of the singing we sing to You with the words: ours, we must bow down to the earth to the Body and Blood of Christ. Importance. this minute is so great that not a single minute of our life can compare with it. This sacred moment contains all our salvation and God's love for the human race, for God appeared in the flesh.
While singing It is Worthy to Eat (or of another sacred song in honor of the Mother of God - the benevolent), the priest prays for the living and the dead, remembering them by name, especially those for whom the Divine Liturgy is performed. And those present in the temple should at this time remember by name their loved ones, living and dead.
After it is Worthy to eat or a substitute for him - bowing down to the ground. With the words: And everyone, and everyone - a bow is performed.
At the beginning of the nationwide singing of the Lord's Prayer - Our Father - one should depict the sign of the cross on oneself and put an earthly bow.
At the exclamation of the priest: Holy - the saints bow down to the ground for the raising of the Holy Lamb before His shattering. At this time, it is necessary to remember the Last Supper and the last conversation of the Lord Jesus Christ with the disciples, His sufferings on the Cross, death and burial.
By the opening of the royal gates and the bringing out of the Holy Gifts, meaning the appearance of the Lord Jesus Christ after the Resurrection, with the proclamation: With the fear of God and faith come! - bowing to the ground is supposed.
When starting to receive the Holy Mysteries of the Body and Blood of Christ after the priest reads the prayers before communion, one should bow down to the ground, fold his hands crosswise on his chest (in no case be baptized, so as not to accidentally push and not spill the Holy Chalice, - folded cross-like hands replace the sign of the cross at this time) and slowly, reverently, with the fear of God, approach the Holy Chalice, calling your name, and upon accepting the Holy Mysteries, kiss the lower part of the Chalice, like the most pure rib of Christ itself, and then step aside calmly, not making the sign of the cross and bows until warmth is received. We must especially thank the Lord for His great mercy, for the blessed gift of Holy Communion: Glory to Thee, God! Glory to You, God! Glory to You, God! Bows of earth on this day are not performed by the sacraments until evening. Those who do not receive Communion at the Divine Liturgy, during the holy minutes of Communion, should stand in the church with reverent prayer, not thinking about the earthly, not leaving the church at this time, so as not to offend the Holy Place of the Lord and not violate the deanery of the church.
At the last appearance of the Holy Gifts, depicting the Ascension of the Lord Jesus Christ into Heaven, with the words of the priest: Always, now and forever and forever and ever, an earthly bow with the sign of the cross is supposed for those who have not been honored with the Removed Mysteries, and for those who are partakers - a bow with the cross a sign. Those who have not yet managed to receive the warmth by this time should turn their face to the Holy Chalice, thereby expressing reverence for the great Shrine.
The holy antidor (from the Greek - instead of a gift) is distributed to those present at the Divine Liturgy for the blessing and consecration of soul and body, so that those who have not partaken of the Holy Mysteries can taste the consecrated bread. The Church Charter indicates that antidor can be taken only on an empty stomach - without eating or drinking anything.
Antidor, just like the bread blessed on the lithium, should be received reverently, folding his palms crosswise, right to left, and kissing the priest's hand giving this gift. In the days of the Holy Lent, the following prostrations to the ground and in the waist are also due.
When reciting the prayer of Saint Ephraim the Syrian: Lord and Master of my belly (my life), 16 bows are relied, of which 4 earthly (in the Rite they are called great) and 12 belt (throwing). The church charter commanded to read this prayer with tenderness and fear of God, standing upright and raising the mind and heart to God. Having completed the first part of the prayer - the Lord and Master of my belly - it is necessary to put a great bow. Then, standing upright, as before turning thoughts and feelings to God, one should say the second part of the prayer - the Spirit of chastity - and, having finished it, again make a great bow. After the recitation of the third part of the prayer - to Her, Lord to the King - the third bow to the earth is due. Then 12 bows are made in the belt (“take it easy, for the sake of fatigue” - Typikon, Monday of the first week of Great Lent) with the words: God, cleanse me (me), a sinner. Having made small obeisances, they again recite the prayer of Saint Ephraim the Syrian, but not dividing it into parts, but the whole thing, and at the end of it they offer an earthly bow (fourth). This holy prayer is pronounced in all Lenten services, that is, excluding Saturdays and Sundays.
At Vespers, one bow to the earth is due after the hymns of the Virgin Mary, Rejoice, the Baptist of Christ and Pray for us, the Holy Apostle.
At Great Compline, One Should Listen Carefully to the Reading church prayers... After the Creed, while singing Most Holy Lady Theotokos, pray for us, sinners and other prayer verses, at the end of each verse an earthly bow is due, in polyeleos celebrations - a half-bow.
Bowing while reading the Great Canon of Penitence St. Andrew Cretan in the Rite it is said: "We create three throwing troparions on kiyzhdo (each), verbally a real refrain: Have mercy on me, God, have mercy on me."
On the Lord of strength, wake up with us and other verses, one bow bow is relied on.
When the priest utters the great dismissal - the prayer of the Master, Many-Merciful, it is necessary to bow to the ground, with heartfelt tenderness asking the Lord for forgiveness of sins.
After the troparion hours with their verses (1st hour: In the morning hear my voice; 3rd hour: Lord, Who is Your Most Holy Spirit; 6th hour: On the sixth day and hour; on the 9th hour: On the ninth hour) three bows to the earth are relied upon; on the troparion To the purest image Yours - one bow to the ground; at all hours after the end of the Theotokos (at the 1st hour: What shall we call Thee, O Gracious One; at the 3rd hour: Mother of God, You are the true vine; at the 6th hour: Yako are not imams of boldness; at the 9th hour: Like us for the sake of being born), three small bows are made (“and throwing three” - says the Charter). In the rank of pictorial, during the singing of the Blessed: In Thy Kingdom, remember us, Lord, after each verse with a refrain, a small bow is supposed to be made, and during the last three-time chant of Remember us, three bows to the ground are supposed to be made; by prayer Loosen up, leave, although there is no indication in the Charter, but the ancient custom is always customary to put a bow (earthly or waist - by the day).
At the liturgy of the Presanctified Gifts at Vespers, during the reading of the third antiphon of the 18th kathisma, when the Holy Gifts are transferred from the throne to the altar, as well as when a priest appears with a candle and censer in the open royal doors, pronouncing before the reading of the second parimia: The Light of Christ enlightens everyone ! it is supposed to prostrate itself to the ground. While singing: May my prayer be corrected, the prayer of the whole people is performed with bowing of the knees; the singers and the reader kneel down one by one after performing the prescribed verse; at the end of the singing of all the verses of the prayer, three bows are made to the ground (according to custom) with the prayer of Saint Ephraim the Syrian). During the Great Entrance, during the transfer of the Presanctified Gifts from the altar to the throne, the people and singers should prostrate themselves to the ground out of reverence for the Holy Mysteries of the Body and Blood of Christ. At the end of the singing of the Nowadays Forces of Heaven, three bows are made to the ground, according to custom, also with the prayer of Saint Ephraim the Syrian. The priest's prayer behind the ambo should be listened to with attention, applying its meaning to the heart, and at the end of it, bow to the waist.
V Holy Week prostrations cease from Great Wednesday. The Rite says about this as follows: “On the Name of the Lord, behold: three obeisances, and abiye (immediately) the earthly obeisances that occur in the church are completely abolished; in the cells, even before the Great Heel, they are performed. Adoration of the Holy Shroud in Good friday and Great Saturday, like Holy Cross, accompanied by three bows to the ground ”.
Bows are entrance and initial, and also about which it is said that they are relied depending on the day ("by the day") - on the days of Saturdays, Sundays, holidays, forefeast and afterfeast, polyeleos and great doxology, belt is performed, on simple days, earthly ... On weekdays, earthly bows cease from Vespers on Friday from Grant, Lord, and begin from Vespers on Sunday, also from Grant, Lord.
On the eve of one-day holidays, polyeleos and great doxology, bows to earth also cease from Vespers and begin from Vespers from the very feast, O Lord.
Before the great holidays, bows to earth cease on the eve of the forefeast. The worship of the Holy Cross on the Feast of the Exaltation is always performed with bows to the ground, even if it falls on Sunday.
It is customary to sit while reading parimias and kathisma with sedals. It is useful to remember that according to the Ustav it is allowed to sit not during the kathisma themselves, but during the reading of the lives and patristic teachings, laid between the kathisma with sedals.
The care of the Holy Church for us continues even after the service, so that we do not lose the gracious mood, which, by the grace of God, we were rewarded in the church. The Church commands us to leave the temple in reverent silence, with thanksgiving to the Lord, who vouchsafed us to be present in the temple, with a prayer that the Lord would grant us to always visit His holy temple until the end of our lives.
The Ustav says about this as follows: “After letting go, proceeding from the church, we go with all silence in our cell, or to the service. And it is not befitting for us to create conversations with each other on the way at a monastery;
When we visit the temple of God, we will remember that we are in the presence of the Lord God, the Mother of God, the holy Angels and the Church of the Firstborn, that is, all the saints. "Standing in the temple (standing, being), of Thy glory, in Heaven we think (think)".
The saving power of church prayers, chants and readings depends on the feeling with which our hearts and minds receive them. Therefore, if it is impossible to bow down for one reason or another, then it is better to humbly ask the Lord for forgiveness in thought than to violate church decency. But it is absolutely necessary to delve into everything that is performed during the church service in order to feed on it. Then only during the church service will each warm his heart, awaken his conscience, revive a withered soul and enlighten his mind.
Let us firmly remember the words of the holy Apostle Paul: "Stand and keep the traditions, if you learn either by word or by our message" (2 Thess. 2:15).

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How to behave during the liturgy

The Liturgy is not an ordinary divine service, but a sacrament, that is, such a sacrament in which the grace of the Holy Spirit, which sanctifies them, is given to believers.

At this special service, prayers and chants are offered up to God, and the mysterious Bloodless Sacrifice is offered for the salvation of people. Under the guise of bread and wine, the Orthodox are taught the true Body and true Blood of our Lord Jesus Christ. This is why the liturgy takes precedence over other services.

At the Divine Liturgy, or the Eucharist, the entire earthly life of our Lord Jesus Christ is remembered.

Conventionally, the liturgy is divided into three parts: the proskomedia, the liturgy of the catechumens and the liturgy of the faithful.

Proskomidia

Proskomedia is usually performed during the reading of the 3rd and 6th hours or before them.

Living and deceased members of the Church are commemorated at the proskomedia. People who order proskomedia donate notes with names and prosphora purchased in church shop... The priest pulls out particles from the prosphora and commemorates the health or repose of those served. Only the names of baptized communicating people can be submitted to the proskomedia.

Great joy comes to the souls of the departed from their commemoration at the proskomedia.

At the end of the proskomedia, the priest censes the entire church. At this time, the reader finishes reading the clock. The liturgy of the catechumens begins.

Liturgy of the catechumens

The proclaimed ones are people who have not received the sacrament of baptism, that is, they are not baptized or are under a priestly prohibition, penance.

1. The Liturgy of the catechumens begins with the words: "Blessed is the Kingdom, always, now and ever, and forever and ever." The choir sings: "Amen". We sign ourselves with the sign of the cross.

2. The great litany begins. Litany- this is special petitions spoken by the priest, to which the choir responds with singing: "Lord have mercy" ... At every petition of the litany uttered, one must be baptized.

3. At the end of the litany, the choir begins to sing the so-called pictorial antiphons. There are only three of them, in honor of the Holy Trinity. They are sung in succession and are divided among themselves by small litanies.

4. After the second pictorial antiphon, the choir sings a song to the Lord Jesus Christ: "Only Begotten Son ..." , in which we hear about the incarnation of God in man in order to deliver people from sin.

5. Small litany - we are baptized at every petition.

6. And the third antiphon is sung, which begins with the words of the thief crucified with the Lord on the cross: "In Thy Kingdom, remember us, Lord ..." ... You need to listen carefully to this chant. It has a deep meaning. After all, we remember what Jesus Christ said to this robber: "Truly I tell you, today you will be with Me in Paradise" ... The third antiphon is some commandments, obeying which a person will come to the Kingdom of Heaven.

7. During the singing of the third antiphon, a small entrance is made. The priests come out of the altar carrying a candle, censer and the Gospel. This action symbolizes the procession of the Lord with a host of angels.

8. After entering, troparia and kontakion are sung, which reflect the sacred events of the holiday. We are baptized at each song.

At this time, the priest in secret prayer asks the Heavenly Father to accept the Trisagion Song and forgive our sins, voluntary and involuntary.

10. This is followed by the reading of the Apostle. This is a book that contains the deeds and messages of the holy apostles to various nations. During the reading of the Apostle, the deacon censes, and one must respond to his incense by tilting his head.

11. After reading the Apostle, the choir sings Alleluia three times. We are baptized with bows three times.

12. The priest proclaims: “Wisdom, forgive me, let us hear the holy Gospel. Peace to all" - you need to bow your head while accepting the blessing.

13. While reading the Gospel, as if listening to the Lord Jesus Christ Himself, one should stand with bowed head.

14. After reading the Gospel, the litany follows: "Pray, for the announcement of the Lord ... Vernia, for the catechumens let us pray, may the Lord have mercy on them ... He will announce them with the word of truth ... He will reveal the Gospel of truth to them ..." - as we can see, petitions are associated with the catechumens, people who are not yet in the bosom of the church, that is, they are not baptized, or are prohibited, by penance.

15. At the second litany, the priest proclaims: "Elitsy, to the catechumens, go out, to the catechumens, come out, but no one from the catechumens of faithfulness, packs and packs, let us pray to the Lord in peace." ... From these words it is clear that the catechumens must leave the church before the end of the liturgy. This is explained by the fact that a person who is unrepentant of sins or does not belong to the faithful of the church (baptized) cannot attend the Eucharist. The Eucharist is the greatest sacrament of the church, when wine and bread are transformed into the Body and Blood of our Lord Jesus Christ. In the Sacrament of the Sacrament, all faithful children are united with Christ.

Liturgy of the faithful

Let us examine how to behave at the liturgy of the faithful.

Faithful Christians constitute the Church of Christ and only they can concelebrate the priest in the sacrament of the Eucharist.

1. At the end of the litanies, the Cherubic Hymn is sung.

If you translate it from Church Slavonic into Russian means the following: "We, mysteriously portraying cherubim and singing the trisagion song to the Trinity, which gives life, will now leave our concern for everything in life, so that we can glorify the King of all, Who is invisibly worn and glorified by angelic powers." .

This prayer reminds us of how angelic forces in heaven serve at the throne of God and is based on the visions of the prophets Isaiah, Ezekiel.

Drawing a conclusion on the above, how to behave on the Cherubic song? The answer is simple! The way they would behave if they were before the throne of God.

2. The Great Entrance is when the priests leave the altar carrying the Cup of wine and the diskos (special liturgical utensils) with the Lamb. They stand on the ambo and commemorate the Patriarch, the diocesan bishop, all the benefactors who stand in the church and prayers, all Orthodox Christians. This is done in order to show that the Holy Gifts will be offered as a Sacrifice to God for the salvation of all those who are remembered.

The Great Entrance symbolizes the procession of the Lord Jesus Christ to free suffering for the salvation of the world.

4. The deacon proclaims: "Doors, doors, we will listen to wisdom" ... The words "Doors, doors" in ancient times referred to the gatekeepers, so that they would not let the catechumens or pagans into the temple during the celebration of the sacrament of the Holy Eucharist. Words: Let us heed (we will heed) with Wisdom call the attention of believers to the saving teaching of the Orthodox Church, set forth in the Creed.

5. The choir sings the Creed. At the beginning of the Symbol of Faith, the sign of the cross should be performed.

The Creed was compiled by the will of the Holy Spirit by the holy fathers of the 1st and 2nd Ecumenical Councils. He is an unchanging guide for all Orthodox Christians in their spiritual life.

Symbol of faith- this is summary our faith.

"I believe" is allowed to be sung with the choir.

6. The deacon or priest proclaims: "Let us become good, let us stand with fear, let us behold, bring the holy offering in the world" ... With these words, believers are called to be collected in spirit and mind before the upcoming sacred ceremony.

The Eucharistic Canon begins. The choir sings a song "Grace of the world ..." .

3. Why is it necessary to behave in a collected manner with this chant? Because when singing words "We sing to you, bless you, thank you ..." the greatest mystery is being accomplished - the priest asks God to send down the Holy Spirit on those praying and on the Gifts. The descent of the Holy Spirit on the Gifts transforms Them into the Body and Blood of our Lord Jesus Christ. During the Holy Eucharist, praying should be done with special care. The importance of this minute is so great that not a single minute of our life can compare with it. This sacred moment contains all our salvation and God's love for the human race, for God appeared in the flesh.

4. While singing It is Worthy to Eat (or of another sacred song in honor of the Mother of God - the beneficent), the priest prays for the living and the dead, remembering them by name, especially those for whom the Divine Liturgy is celebrated. And those present in the temple should at this time remember by name their loved ones, living and dead.

5. After It is Worthy to Eat or a substitute for him - bowing down to the ground. With the words: And everyone, and everyone - a bow is performed.

6. At the beginning of the nationwide singing of the Lord's Prayer - Our Father - one should depict the sign of the cross on oneself and bow down to earth.

7. At the exclamation of the priest: "Holy to saints" bowing to the ground is due for the offering of the Holy Lamb before His shattering. At this time, one should remember the Last Supper and the last conversation of the Lord Jesus Christ with the disciples, His sufferings on the Cross, death and burial.

8. Upon the opening of the royal gates and the presentation of the Holy Gifts, meaning the appearance of the Lord Jesus Christ after the Resurrection, with the proclamation: "Come with the fear of God and faith!" - bowing to the ground is supposed.

9. Starting to receive the Holy Mysteries of the Body and Blood of Christ after the priest reads the prayers before communion, one should bow down to the ground, fold his hands crosswise on his chest (in no case be baptized, so as not to accidentally push and spill the Holy Chalice, - hands folded in a cross at this time replace the sign of the cross) and slowly, reverently, with the fear of God, approach the Holy Chalice, calling your name, and upon accepting the Holy Mysteries, kiss the lower part of the Chalice, like the most pure rib of Christ itself, and then calmly step aside , without making the sign of the cross and bowing before receiving warmth. We must especially thank the Lord for His great mercy, for the gracious gift of Holy Communion: Glory to You, God! Glory to You, God! Glory to You, God! Bows of earth on this day are not performed by the sacraments until evening. Those who do not receive Communion at the Divine Liturgy, during the holy minutes of Communion, should stand in the church with reverent prayer, not thinking about the earthly, not leaving the church at this time, so as not to offend the Holy Place of the Lord and not violate the deanery of the church.

10.At the words of the priest: "Always, now and ever and forever and ever" , at the last appearance of the Holy Gifts, depicting the Ascension of the Lord Jesus Christ to Heaven, bowing to the ground with the sign of the cross is supposed for those who have not been honored with the Holy Mysteries, and for those who are partakers - bowing down with the sign of the cross. Those who have not yet managed to receive the warmth by this time should turn their face to the Holy Chalice, thereby expressing reverence for the great Shrine.

11. The Holy Antidor (from Greek - instead of a gift) is distributed to those present after the Divine Liturgy for the blessing and consecration of soul and body, so that those who did not partake of the Holy Mysteries can taste the consecrated bread. The Church Charter indicates that antidor can be taken only on an empty stomach - without eating or drinking anything.

Antidor must be received reverently, folding his palms crosswise, right to left, and kissing the priest's hand giving this gift.

12.At the end of the liturgy, the priest commemorates the names of the saints whose memory is celebrated on that day and the creator of the liturgy (for example, John Chrysostom, who wrote the liturgy called the Liturgy of John Chrysostom).

The choir sings for many years, where the patriarch, diocesan bishop, parishioners of the church and all Orthodox Christians are commemorated.

13.All who prayed come to the Cross, which the priest gives to kiss.

The Liturgy (translated as “service”, “common cause”) is the most important Christian divine service, during which the sacrament of the Eucharist (preparation) is performed. Liturgy translated from Greek means joint work. Believers gather in the church in order to glorify God together with “one mouth and one heart” and partake of the Holy Mysteries of Christ. i.e. do not eat or drink anything after 00-00 hours before the service).
Liturgy in simple words. Liturgy is the most important church service. This is the rite (church service) during which you can receive communion in the church.

What is Mass in the Orthodox Church?

Liturgy is sometimes called Mass, since it is usually supposed to be celebrated from dawn to noon, that is, in the afternoon.

When, what time and on what days does the Liturgy take place in the church?

In large churches and monasteries, the Liturgy can take place daily. In smaller churches, the Liturgy is usually held on Sundays.
The beginning of the Liturgy is about 8-30, but it is different for each church. The duration of the service is 1.5–2 hours.

Why is the Liturgy happening (needed) in the church? What does Liturgy mean?

This holy Sacrament was established by Jesus Christ at the Last Supper with the apostles, before His sufferings. He took the bread into His most pure hands, blessed it, broke it and divided it to His disciples, saying: “Take, eat: this is My Body. "Then he took a cup of wine, blessed it and, giving it to the disciples, said:" Drink everything from her: this is my blood of the New Testament, even for many we are shed for the remission of sins "(Matthew 26: 26-28). At the same time, the Savior gave the Apostles, and in their person and all believers, the commandment to perform this Sacrament until the end of the world, in remembrance of His suffering, death and resurrection, for the closest union of believers with Him. He said: "Do this in remembrance of Me" (Luke 22:19).

What is the meaning and symbolic actions of the Liturgy? What does the Liturgy consist of?

The Liturgy recalls the earthly life of Jesus Christ from birth to His ascension into Heaven, and the Eucharist itself expresses the earthly life of Christ.

Order of the Liturgy:

1. Proskomidia.

First, everything necessary for the Sacrament of Communion is prepared - Proskomidi (translation - offering). The first part of the Proskomedia Liturgy is the birth of Christ in Bethlehem. The bread used at Proskomidia is called prosphora, which means "offering."
During the Proskomedia, the priest prepares our gifts (prosphora). For Proskomedia, five service prosphora are used (in memory of how Jesus Christ fed more than five thousand people with five loaves), as well as prosphora ordered by parishioners. For communion, one prosphora (Lamb) is used, which in its size should correspond to the number of the partakers. Proskomedia is performed by the priest in an undertone on the Altar with the Altar closed. At this time, the third and sixth hours according to the Book of Hours are read (a liturgical book).

Proskomedia, during which wine and bread (prosphora) are prepared for the Eucharist (Communion) and the souls of Christians living and dead are commemorated, for which the priest removes particles from the prosphora.

At the end of the service, these particles are immersed in the Chalice of Blood with the prayer "Wash away, Lord, the sins of all here who were remembered with Your Honest Blood by the prayers of your saints." Remembrance of the living and the dead at Proskomidia is the most effective prayer. The proskomedia is performed by the clergy in the altar; in the temple, the Clock is usually read at this time. (in order for the priest to read a prayer for your loved one during the Proskomedia, before the Liturgy, you need to submit a note to the candle shop with the words "for proskomedia")

2. The second part of the Liturgy - the Liturgy of the catechumens.

During the Liturgy of the catechumens (catechumens are people preparing to receive Holy Baptism) we learn how to live according to the commandments of God. It begins with the Great Litany (jointly intensified prayer), in which a priest or deacon reads short prayers for times of peace, for health, for our country, for our loved ones, for the Church, for the Patriarch, for travelers, for those in prison or in trouble. ... After each petition, the choir sings: "Lord have mercy."

After reading a series of prayers, the priest solemnly brings the Gospel out of the Altar through the northern gates and just as solemnly brings it into the Altar through the Royal Doors. (The procession of the priest with the Gospel is called the small entrance and reminds believers of the first exit of Jesus Christ to preach).

At the end of the singing, the priest with the deacon, who carries the altar Gospel, goes to the pulpit (in front of the iconostasis). Having received the blessing from the priest, the deacon stops at the Royal Doors and, holding up the Gospel, proclaims: “Wisdom, forgive me,” that is, reminds believers that they will soon hear the Gospel reading, therefore they must stand upright and attentive (forgive means straight forward).
The Apostle and the Gospel are read. When reading the Gospel, believers stand with their heads bowed, listening in reverence to the holy gospel.
Then, after reading the next series of prayers, the catechumens are invited to leave the temple (the catechumens go out).

3. The third part is the Liturgy of the Faithful.

Before the Cherubic song, the Royal Doors are opened and the deacon is censing. After fulfilling the words: "We will postpone every care of everyday life ..." the priest solemnly brings out the Holy Gifts - bread and wine - from the northern gates of the Altar. Stopping at the Royal Gates, he prays for everyone whom we especially remember, and, returning through the Royal Gates to the Altar, places the Honorable Gifts on the Throne. (The transfer of gifts from the Altar to the Throne is called the Great Entrance and marks the solemn procession of Jesus Christ to free suffering and death on the cross).
After the "Cherubim" litany of supplication sounds and one of the main prayers is sung - "The Symbol of Faith" - which all parishioners sing along with the singers.

Then, after a series of prayers, the culmination of the Liturgy comes: The Holy Sacrament of the Eucharist is celebrated - the laying of bread and wine into the true Body and true Blood of our Lord Jesus Christ.

Then the "Song of praise to the Mother of God" and a supplicatory litany are performed. The most important - "The Lord's Prayer" (Our Father ... ") - is performed by all believers. After the Lord's Prayer, the sacrament verse is sung. The Royal Doors are opening. The priest brings out the Chalice with the Holy Gifts (in some churches it is customary to kneel when taking out the Chalice with the Communion) and says: "With the fear of God and faith, approach!"

The communion of believers begins.
What to do during communion?

The sacraments fold their hands on the right chest over the left. First, children receive communion, then men, then women. Approach the priest with a cup, call a name, open your mouth. I put a piece of prosphora in wine in your mouth. It is necessary to kiss the cup in the hands of the priest. Then you need to eat the sacrament, go to the table and take a piece of prosphora there, eat it and then drink it. It is necessary to seize and drink it so that all the sacrament gets into the body, and does not remain on the palate or in the teeth.

At the end of communion, the singers sing a song of thanks: "May our lips be filled ..." and Psalm 33. Then the priest pronounces a dismissal (ie, the end of the Liturgy). "Perennial" sounds and the parishioners kiss the Cross.

I draw your attention to the fact that after the sacrament it is necessary to read the "Thanksgiving Prayers".

Holy Righteous John (Kronstadt): “... in us there is no true life without the source of life - Jesus Christ. The Liturgy is a treasury, the source of true life, because the Lord Himself is in it. The Lord of life teaches Himself for food and drink to those who believe in Him and gives life in abundance to His partakers ... Our Divine Liturgy, and especially the Eucharist, is the greatest and constant revelation of the love of God to us. "

The karinka shows a photograph showing the image of Jesus Christ and the light from the icons during the Liturgy

What Can't Be Done After Communion?

- After communion, one cannot kneel in front of the icon
- You can't smoke, swear, but you have to behave like a Christian.

Liturgy is the main Church service. What time does the liturgy begin and how long does it last? Why and when does the liturgy take place in the evening or at night?

Below is the main thing that you need to know about the time and duration of the Liturgy in Orthodox churches.

Liturgy takes place in every church

The Divine Liturgy is the central service, since during it the Sacrament of the Eucharist and the sacrament take place (or rather, the Liturgy itself accompanies these Sacraments). All other services in one way or another precede the Liturgy - although they can take place the night before or even earlier.

Liturgy takes place at least every Sunday

The regularity of services depends on the temple: the place where the temple is located and the number of parishioners. In other words, the Liturgy takes place in the church as often as it really needs.

Icon of the Mother of God "It is worthy to eat" at the Moscow Compound of the Holy Trinity Sergius Lavra

How long is the liturgy in the church?

The length of the liturgy may vary depending on the day or church. But this does not mean that the composition of the service is changing in some radical way. For example, on especially solemn days, some of the prayers, which are sometimes recited by the reader, are sung in chorus this time.

In addition, seemingly insignificant factors such as the speed with which the priest and the deacon serve can influence how long the liturgy lasts: one leads the services faster, the other slower, one reads the Gospel at one pace, the other more measured. ... Etc.

But speaking in general terms, on days the Liturgy lasts longer than on ordinary days - sometimes up to two hours.

On Easter night or Christmas Liturgy lasts no longer than usual, but the night service itself takes many hours - since the Liturgy is preceded by a long All-night Vigil.

Night service at the Cathedral of Christ the Savior, photo: patriarchia.ru

What time does the morning church service start?

On the one hand, the answer to this question is most often the same as to the question: "What time does the Liturgy begin," since in almost all non-monastic churches the only morning service is the Liturgy.

Another thing is that in some churches (where there is only one priest) sometimes it is not during the service, but in front of it, and therefore those who want to confess or receive communion come earlier.

But in monasteries, morning services begin much earlier, since a full daily circle of services is held there.

For example, before the liturgy in monasteries, the Hours are necessarily read (this is a small service that includes the recitation of certain prayers and individual psalms), and on most days there is also a midnight office, which can start at 6 in the morning or earlier.

In addition, the charter of some monasteries also suggests, for example, a daily morning reading akathists, and the prayer rule, which will also take place in the temple. Therefore, in some monasteries, morning services, in fact, stretch out for several hours, and the Liturgy, as expected, crowns this cycle.

This does not mean that the laity taking communion need to be present at all monastery services - they are intended primarily for the inhabitants of the monastery (monks, novices and laborers). The main thing is to come to the beginning of the Liturgy.

What time does the evening service in the church start?

As with morning services, the specific time for the beginning of the evening service is determined by the charter of the temple or monastery (they can always be found either on the website or on the doors of the temple). Usually, evening worship starts between 4 pm and 6 pm.

The service itself, depending on the day or the foundations of a particular church, lasts from one and a half hours to three. In monasteries on solemn days, evening services can go on much longer.

Evening worship is required for those who are going to receive the Holy Communion the next morning. This is due to the fact that the Church has adopted a daily circle of services, which begins in the evening, and the morning Liturgy crowns it.

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