What does the sanctification of gifts mean. "Now the power of heaven ..."

Chin Liturgy of the paid gifts is not similar to the Liturgy of John of Zlatoust or Vasily the Great, which usually serve and causes many questions not only in the newcomers. Why is this service only post? Why gifts are consecrated in advance? Why in antiquity she served in the evening? Why not adopted to make babies on it? We answer all "why."

In the Great Post on Sunday, the Divine Liturgy of St. Vasily the Great (as well as on Thursday and Saturday is a passionate saddemic). On Saturday Days, as well as on holidays Blessed Virgin Mary And the entrance of the Lord in Jerusalem is committed by Liturgy St. John of Zlatoust. These liturgies in church use are called fullBecause they are committed to the head of the Eucharistic prayer, called Anaphore (Greek- ἀἀναφορά - the permission), during which the Holy Spirit sanctifies and implements bread and wine into the body and blood of Christ.

On the other days of the post, the Divine Liturgy is not performed. Eucharist is always joy and a celebration, and the quarter is the time of crushing and repentance. Therefore, the Divine Liturgy is performed only in those days that are noted by a special, festive character.

However, the ascetic feat that believe believers during the post requires a significant and constant voltage of spiritual forces, and the communion of St. Of the Massens is the most effective tool for their strengthening and increase.

Therefore, during the four people and Fridays, as well as on the holiday of 40 Sevasti martyrs, the first and second acquisition of the head of St. John the Forerunner, Thursday 5 Sedmians of the post ("Standing St. Mary of Egypt"), as well as on the days of the temple holidays, a special service is committed - the liturgy of the honored gifts, - beyond the communion of St. Body and the Blood of Christ, prepared in the previous Sunday day and reverent persisted during the sadders on the throne in the altar of the temple.

The liturgical chin of the liturgy of the paid gifts is rising to deep antiquity. In the early century, the history of the church existed a widespread custom, which in our time may seem completely unthinkable.

In antiquity, all Christians were told not only in the temples for Divine Liturgy. They received St. Gifts in order to attribute them to sick and weak, who could not be present in the temple, and also carried away. Gifts to their homes, where on weekdays during their home prayer themselves and their households themselves.

Monks and anachors who lived in deserted places had consecrated gifts in their cells, which were told after the commission prayer rule. In one of the letters of St. Vasily Vasily wrote: "Well and selected every day to join and take the holy body and blood to Christ, because Christ himself says:" Who is my flesh and drinks my blood, has eternal life. " ... All monks living in the deserts, where there is no Ierhea, keeping the communion in the house, whose themselves. And in Alexandria and in Egypt and every baptized layman, for the most part, has a communion at home, and he sends himself when he wants. "

The custom of self-sitting among the monks existed until the XV century, mentioned by SV. Simeon Solunsky.

It is reliably unknown who is the compiler of China Liturgy forced. In ancient times, the authorship was attributed to SVV. Jacob, brother, Lord, Vasily Great, Gregory Theologian, John Zlatoust and others. Modern Slavic official (a book, according to which priests commit the worship of the daily circle and the Divine Liturgy) attributes the authorship of St. Gregory Dvoeslov.

However, this is a legend who does not have any historical foundation. St. Grigory Dvoes was Latinyanin, little familiar with Greek. Moreover, he critically referred to the Greeks and their church customs, since during his rule held conflict with the Konstantinople Patriarch of St. John the Postnight due to the fact that he accepted the title of "Universal Patriarch".

No reliable historical information about that St. Gregory for the Greek Church was some liturgical ranks, naturally, no and can not be. In addition, the assimilation of China Liturgy is Gregory appears no earlier than the XVI century. In Itali Greek Evhologies (servicemen), which were taken for samples in Russia when holding a book office in Patriarch Nikon.

It is likely that at some point one of the publishers of these officials made a mistake, confusing the names of St. Gregory The Theologian Constanopolsky, who, with a lot of probability, could be the compiler of one of the editors of China Liturgy, why, in some ancient manuscripts, the liturgy of theced requested by His authorship, and Gregory of the Great Dvoesl, the Great Roman Pope. In modern Greek officials, an indication of St. Gregory Dvoyeslova, as the author of China Liturgy, is absent.

There are evidence to the VI - VII in .. in the lives of St. prep. George Khosiewitte, who lived in the monastery in the desert near Jericho, is narrating next case. Rev. had a custom on Sundays after all-night vigil to send a young Zinon to Jericho for prosforas.

One day, Zinon stood close to the altar during the commission of the liturgy and heard the words anphors, who crashed into memory. In one of the resurrection, returning to the prosfors from Jericho, Zinon mentally repeated these words, reflecting on them. At this time, the Spirit of Holy and consecrated and reproduces, and a young man. Reverend Georgia, who at that time rested after the all-night vigil, was an angel and said: "Stand, presbyter, and make a paid service over the offer that the young man carries, for it is sanctified."

In the Konstantinople Chicken Chin Liturgy, the VI-VII centuries also appears. In the Easter Chronicle, "" Easter Chronicle "is reported:" "This year, with Sergia Patriarch Konstantinople from the first week of the post, the fourth Indict (615) began to sing after, let it be corrected "During the transfer of the paid gifts from Skawyophylakia to the throne, after the Ieri says:, πο the gift of Christ your" people immediately begins: Now the forces of heaven with us invisibly serve. Be boa enters a pair of glory, the sacrifice of the mystery is done to Dorinos. I will proceed with faith and fear, and there will be perpetrators of life forever. Alliluia "".

The liturgy of the required gifts is performed in conjunction with a great evening. In antiquity she was made in the evening before sunset. Participants abstained from food throughout the day. However, subsequently, the ministry of the liturgy of theced was transferred to the morning, because for most believers, such an abstinence was difficult during the day. On November 28, 1968, the decision of the Sacred Synod of the Russian Orthodox Church was decided to bless the committing the liturgy that was honored in the evening, if the ruling bishop considers it necessary. In this case, refrain from food and drinking is needed at least 6 hours.

Liturgy of theced gifts, as well as a great evening begins with reading 103 psalms, in which the creation of the world is God. Further, Diacon says to a peaceful object, after which Kafisma is read - a section of the psaltiri, consisting of several psalms and divided into three parts - "Glory".

During the first glory, the priest in the altar prepares St. Gifts on the throne, on the second - performs a three-time each of St. Gifts, and on the third tolerates sv. Gifts from the throne on the altar. While reading the third glory, believers in the temple adopt their knees in a reverence to the body and blood of Christ, who rely on the altar in the altar.

In antiquity of sv. The gifts were prepared in a special room - Skvophilakion, which was located outside the temple and where only the priests could include. Subsequently, the altar in the altar was replaced by Skvophilakion. After the cafesma, a high-grade evening goes in its order - executed "Lords called ..." (verses of 140 ps.) And the stimit-offencies corresponding to the day church calendar.

While singing the last poem the clergy make entrance (procession with cadyl and candles), after which the anthem is performed Light Quietaddressed to Jesus Christ. Next, the singing of the proliments (elected depending on the day of poems from Psalms) and reading parimies - passages from the biblical books of the Old Testament. Before the beginning of the second parium, the priest with cadyl and the candle in his hands crucifically blesses the people with the words: "The light of Christ enlightens everyone."

This rite goes back to the pious tradition of the Old Testament Jews to thank God when Ignoring lamps in the evening for the light, which he gave the people to see in the darkness of the night. Christians gave this rite a different symbolic meaning. Epiphany and introduction to the meeting to the prayer meeting The lamp reminded them of the eternal and unchanged presence in the Church of Christ, who called himself the light of the world (John 8, 12 and 9, 5).

At the end of the readings, the Chin Liturgy should be directly. Poems selected from 140 psalm "May my prayer will be corrected from 140 Psalm". During their singing, believers kneel.

It is followed by a daughty ebony, followed by the prayer about the priests of the Church, about the country and civil authorities, commemoration of the health names are made.

In the ancient Church, the public discipline was divided into several stages. Enlightenment is the final stage that lasted over the last weeks of the post and ended with the solemn attacks announced on the eve of St. Easter. Also, as well as on complete liturgy, at the end of these prayers, it is published to leave the temple and two objects are performed on the faithful - on the same order, as in full liturgy.

The ceremony of the great entrance, during which St. Gifts are transferred from the altar in salt and are made by the royal gates again to the altar and are delivered to the throne, accompanies the hymn "now the power of heaven" (see above). During the removal of St. Gifts from the altar believers kneeling. After the end of the entrance, the prayer of St. Ephraim with bows.

Follow solifying The ends of the prayer of our Lord ... ", at the end of which the chorus or the people sings the prayer of the Lord" Our Father ". Just like on complete liturgy, the priest after the exclamation of "Holy Sacred" splits St. The lamb who was agreed by St. Blood after consecrated on the preceding full liturgy and wore a particle into the bowl with wine. Thus, the wine is mixed in the cup with the blood of Christ.

There are two different points of view regarding whether the wine should be considered in a cup in the full sense with the blood of Christ or only sanctified wine. In the Greek Church, wine in a cup after mixing is revered by the blood of Christ, since it is considered that it is consecrated by mixing.

Symeon Symeon Solunsky wrote: "... in the sacred pace, without reading the famous prayer, wine and water flows, so that the divine bread and blood, to dissolve the divine bread and blood, to which he is already dulled by the rank of Liturgy, these substances in the sweat of their part consecrates And so that the priest, according to Liturgy, can join both bread, and from the bowl ... Wanting someone to introduce secrets without liturgy, we introduce this: we take a particle observed at such a case of bread and vague it in wine with water, even often We use one dry life-giving bread as connected to the blood. Here, on the liturgy of the paid gifts, this is done to fulfill the charter of admission, as it is said, and that more could be attached to those if necessary. So, located on Breakdown Liturgy In Potyr, he is sanctified not by calling and imprinted by the Holy Spirit, but by communion and connection with the life-giving bread, which, truly, is the body of Christ in combination with blood. "

However, another look prevails in the Russian church tradition. Since sanctifying prayer was not read over the wine, it is not the blood of Christ. Therefore, in the Russian church, it was not accepted for the Liturgy of the paid gifts to approximate babies, who are trapped behind the full liturgy only with the blood of Christ.

What is the liturgy of the paid gifts, in which its difference from full liturgy, when she serve how to make it coming around and could everyone? We tried to find answers to these and some other questions.

What is the difference between the piturgy of the honored gifts from the "ordinary" liturgy - John of Zlatoust or Vasily of the Great?

During the liturgy of the requested gifts, believers are offered for the communion of holy gifts, consecrated before - on the previous full liturgy by rank of sv. Vasily Great or St. John of Zlatoust and the carved in the journey usually on the throne or (less often) on the altar.

In the following documentary Liturgy ::

• there is no first part of the full liturgy - proscride;
• liturgy is preceded by the 3rd, 6th and 9th hour service with the subsequent image;
• on vacation of the visual, an evening is performed, which replaces the initial part of the liturgy announced (its last part is also in a paid liturgy);
• on the liturgy faithful there are no prayers and chants related to the preparation and delight of holy gifts

How and when the liturgy of the paid gifts is served?

The liturgy of the required gifts serves along with a great evening. In antiquity, served in the evenings, abstaining from food all day.

Today, in most temples, award is served in the morning, but in some arrival there are evening services.

In Moscow in the evenings, serve in the Sretensky monastery, in the temple of the Holy Trinity in Khokhlah, in the temple of the All-Field Savior in Mitino, in the temple of all saints on falcon and others.

If you pass in the evening, what duration should the Eucharist post be?

Six hours on the established tradition.

What days will the liturgy of the paid gifts serve?

On Wednesdays and Fridays of the Great Post, on the holiday of the first and second acquisition of the Head of John the Forerunner (on March 9, on the new style), on Thursday, the fifth week of the Great Post (March 26 in 2015), on the day of memory 40 martyrs of Sevasti, as well as in the first three day of passionate saddemic.

Exceptions:

• The holiday of the Annunciation of the Blessed Virgin Mary always serves Liturgy St. John Zlatoust, regardless of the day of the week. So it will be in 2015 - the Annunciation is celebrated in the Great Tuesday.
• If the foundation of the Head of John the Forerunner and the Day of Memory 40 of the Martyrs of Sevastia is coming on weekends - Liturgy or Vasily of the Great (on Saturday) or John of Zlatoust (Sunday) serve. In 2015, it is so possible with the day of memory of 40 martyrs of Sevastia, it is Sunday Day (March 22).

Do all those who are perfected for the liturgy of the paid gifts?

According to the tradition that established in the Russian Orthodox Church, those who can take a particle are session. That is, babies who are tested by blood, they are not segained behind the liturgy of the required gifts.

The most common answer to this question will be the saint Grigory Dvoes. And he will not be quite true.

In fact, there is no confirmation of it in the Greek, nor Slavic manuscripts, this rank is usually not signed there by a drawn name or mentioned the names of SVT. Vasily Great, Epiphany of Cyprus or German Konstantinople. In addition, in the preserved texts of the saint Himself, Gregory is also nothing like this. However, its work contains an indication of the Chinocutioner of the Roman Church - the consecration of the bowl through the immersion in it in the previous bread.

When and why during the liturgy of paid gifts, a bell ring?

The ringing of the bell is marked the most important points of service. By tradition, with the sound of the bell, all praying are kneeling, and when repeated - rises.

The first time during the transfer of the holy gifts to the altar:

The last one is read, the third part of the caffemic during which the transfer of holy gifts from the throne to the altar is performed. This will be noted by a call to the bell, after which all the gathered, noting the importance and holiness of this moment, should go down to their knees. After transferring the holy gifts to the altar, the bell is repeated again, it means you can already ride with your knees.

Second time:

While reading the first paremia, the priest takes a lit candle and Cadyl. At the end of reading the priest, stacking the Cadyl Holy Cross, says: "Wisdom, forgive!", Thereby calling for special attention and reverence, pointing to a special wisdom concluded in this moment.

Then the priest turns into the gathered and, blessing them, says: "The light of Christ enlightens everyone!" Candle - the symbol of Christ, the world of the world. Ignition of candles while reading the Old Testament means that all the prophecies committed in Christ. The Old Testament leads to Christ the same way as the great post leads to the enlightenment announced. The light of baptism connecting the announced with Christ opens their mind to understand the teachings of Christ.

According to the established tradition, at this point, all the college falls on their knees, what the bell call is warned about. After pronouncing the words of the priest, the call of the bell reminds you that you can get out of your knees.

If you get to the great post to be in the temple only on Saturday or Sunday, then, most likely, you will not notice the features of the service. For weekends, there is a rule, the service is always festive, with complete liturgias, "outlaw" post. To feel all the beautiful mournfulness and quiet solemnity of post-country services, it is necessary to get to the perfected liturgy.

What is the difference?

Already from the name of the service it is easy to understand that a bloodless victim is not brought on it. Completely in such divinence of pre-consecrated bodies and blood of Christ. Holy gifts are usually harvested on the last full liturgy on Sunday. Therefore, on everyday service is not committed ancecry (remembering the living and dead with the removal of particles from prosphorated). Consequently, it does not need to give notes.

The main goal of the liturgy of the paid gifts is the communion of those who, for some reason, could not compete at the weekend. It is necessary to know that only those who are able to swallow the consecrated particle are suitable in this service to the holy bowl. For this reason, babies do not fit on it.

Origin of service

Mention of the paid liturgy as a great worship is found already in the VI century. What is the reason for its occurrence? As you know, post - time of grief and crushing about your sins. Liturgy is always a holiday, a celebration, why it was also called Easter in ancient times.

In order not to disturb the general repentant mood of the Great Post on the one hand and not to deprive himself the communion for the week - on the other, and such a touching whalery was invented. It can be said that the main pathos and the peculiarity of the service is torture on communion. The presence of such worship in church charter is proof that early Christians are common often.

It is believed that the previous liturgy arose from the ancient tradition of Christian self-lying at home. She especially spread during the time of persecution and later was perceived by hermit monks who lived in the wilderness.

The St. Justina of the Philosopher has mention that the deacones spread the holy gifts home to those Christians who for some reason could not come to the temple.

This practice existed until the XV century, and today, unfortunately, is completely lost. But in those distant times, the sophistication of the laity was the phenomenon of the usual and everyday, which is a lot of confirmation.

Question about the author

Traditionally, the author of the liturgy of the paid gifts is called St. Gregory Dvoyeslov. He lived in the VI century and was Pope Roman. His nickname was the name of the "interviews, dialogues" written by "interviews, dialogues" (literally "dialogue" - "two-way"). The memory is celebrated on March 25.

But the most interesting thing is that the compiler of the rank of honor of the Holy Pope of Holy Pope is most likely not. This is confirmed by the latest scientific research. Among the authors of the submission of this service in the sources are mentioned by the names of the Epiphany of Cypriot, German Konstantinople, even Vasily the Great. And never - St. Gregory.

As you know, the smoke without fire does not happen. Why is the Gregory Doyeslov, it is so firmly associated with us with the specific worship of the Great Post? Everything is very simple. This Holy Husband really was really a lot on the field of church worship, including in the case of leadership. It is likely that he had a chance to streamline and supplement the rank of liturgy of the paid gifts, as well as introduce it into a general-worker everybody.

When served?

Initially, the service on which in advance of sanctified gifts is coming in all weekdays of the post. Now it serves on these days:

• all media and Fridays of the Holy Federation (the first forty days of the post);
• thursday of the fifth week of the Great Post (in honor of the Rev. Maria Egypt, the so-called "Maryano standing");
• the first three days of passionate (last) week before Easter.

Additionally, the liturgy of the paid gifts may be if such holidays fall on a great weekdays:

• The first and second acquisition of the head of St. John the Forerunner (March 9);
• memory of forty sevastia martyrs (March 22);
• the day of memory of the saint, in honor of which the temple is named - the throne holiday.

In most temples, awarded liturgy today is performed in the morning, although it used to serve in the evenings. In the morning, she was transferred due to the fact that the believers were difficult to keep a strict post before coming during the whole day. Now in some temples are trying to revive the tradition of the evening worship, which is more logical.

Morning evening

Why is it more correct to serve as awarded liturgy in the evening? A feature service is that it is done along with a great evening. If you do it at the later time of day, some words of prayers and chants will be taken closer in the sense: "Surprise Evening", "Sveta Quiet", "Fully the evening prayer our dominant ..."

Evalu is preceded by the service of a good hour with the selection of pictorial (another specific service). After a small inlet of the evening, the singing "Sveta Quiet" is read by two disbasion from the Old Testament - Pamentia. The first passage from the Book of Genesis on the creation of the world and the fall, the second passage is from the audio of Solomon.

After reading the first paremia, three singers from the grill (church choir) go to the center of the temple and become in front of the royal gates. Next, it sounds one of the most memorable penetrating the liturgy of the requested gifts. These are chosen poems from the 140th Psalm. In Russian they sound like this:

Yes, my prayer will head as Fimiam ( farm smoke), Your pre-face, my hands, as a victim of the evening. Lord! I call you: Hurry to me; Make my prayer vote when I appeal to you. Put, Lord, the protection of the mouth of my, and the doorway to the door of my. Do not let my heart donate to the words evacuated for the apology of the sinful

During singing, all those present in the temple become knees, the clergy is performed in the altar. After that, the prayer of Ephraim Sirin is pronounced with three terrestrial ballons.

"Now the power of heaven ..."

Another feature of the service is an unforgettable chant, which sounds during the transfer of the holy gifts from the altar to the throne. IN early times The consecrated lamb was kept in a special room with a complex name "Skvophilakion". Only the clergy could enter there. Later, instead of Skvophilakion began to use the altar in the altar.

By appearance This moment of service resembles the great entrance of full liturgy, but the content has another. At the same time, instead of the usual Kheruvim song, the anthem "now the forces of heaven ...", which can be heard only on the perfected liturgy. Here is his Russian translation:

Now the forces of heaven
we invisibly serve
for here, he enters the king of glory,
here is the victim, the mysterious, perfect, they are accompanied by.
With faith and love let's start
to become partakers of the life of eternal.
Alliluia, Aliluia, Aliluia!

The forces of heaven are the angelic forces, the king of Glory - the name of Christ, reminiscent of his godfall. During singing, praying worship the body and blood of Christ. Then the prayer of St. Ephraim Syrina is again read.

Why does the bell ring?

Another remarkable feature of the liturgy of the paid gifts is the mysterious bell. He rings several times in the altar in the most important moments Services. When the ringing of hearing for the first time, we fall into your knees in the worship when the bell sounds re-ride. When does he rings?

1. When the holy gifts are transferred from the throne to the altar. At this time, the Psalter is read in the temple, the third part of the caffeine.
2. After reading the first paremia, the priest takes the cadyl and a candle, depicting a cross in the air in the air, says: wisdom, sorry! By this he calls us to special attention. Then the clergyman turns to the praying and, blessing them, says: the light of Christ enlightens everyone!

Candle symbolizes the light, Christ is the light world, in which all the Old Testament prophecies came true. Therefore, the candle is lit while reading the exhaust from the Old Testament. As you can see, all the features of the service have their deep meaning and symbolism. And nothing prevents us from enjoying this worship "live" at least once during the Great Post.

Video with comments to a paid liturgy See here:

From all the liturgical rules belonging to the Great Post, most importantly understand one thing, since it, being a feature of Orthodoxy, is often the key to explain its liturgical tradition. This rule is to prohibit the commitment of Divine Liturgy on weekdays of the week during the Great Post. The charter clearly states that in no case should do Divine Liturgy from Monday to Friday inclusive, except if the Annunciation happens to one of these days. However, on Wednesdays and Fridays, connected to the evening, special service, called the liturgy of the paid gifts, followed by communion.

The meaning of this rule was so forgotten in many parishes, especially those who have long been under the Western, Latin influence that it was simply ceased to observe, and on purely Latin custom, private, "customized" or funeral liturgies are committed throughout the Great Post. But even where this rule is observed with a purely formal submission, rarely, who tries to understand his spiritual meaning, to understand the inner "logic" of the post. Therefore, we consider it important to explain in more detail the meaning of this rule, which refers to one by one is only a great post, but sanctifies all the liturgical tradition of Orthodoxy.

In general terms, one of the main principles of worship is expressed here: the commission of the Eucharist is incompatible with the post. In this, the Orthodox tradition is very different from the Eucharistic theology of Western Catholicism; In Orthodoxy, the commitment of the Eucharist is always a holiday and joy. This is primarily the sacrament of the phenomenon of Christ, his presence among his students and therefore the celebration is very real - his resurrection. And indeed, the phenomenon and the presence of Christ for the Eucharist is for the Church "Proof" of His Resurrection. In the joy and "burning of hearts" tested by students along the way to Emmasus, Christ opened himself in the "Bread refraction" (Luke 24,13-35); The church is an eternal source of "experienced" and "essential" knowledge of the resurrection. No one has seen the resurrection of the Savior, but the disciples believed in him, not because someone taught them this, but because they saw the resurrected Lord who was visited by the door ("door prisoners"). He appeared to them and participated in the meal.

The Eucharist is becoming the same phenomenon and the presence, the same joy and "burning of hearts", the same super-prisoner and at the same time absolute confidence that the rustling of the Lord revealed himself in the "refraction of bread". And so great this joy that in the first-year church the day of the Eucharist was not one of the days, but the day of the Lord, during the day, because of time, because In the Eucharist, the kingdom of God is already anticipated. During the secret evening, Christ himself told His disciples that he bequeathed to them the kingdom so that they could "eat and drink for the meal (table) in his kingdom." "Yes, the database and drink for my meadow in my kingdom" (Luka 22.30). Therefore, the presence of the Evharics of the Risen Savior, who ascended to heaven and sitting ones (on the right side) of his father - there is a participation in his kingdom, introducing us "joy and peace in the Holy Spirit." Communion - "Food of Immortality", "Heavenly Bread", and we, approaching the holy meal, really ascend the sky.

Thus, the Eucharist - the feast of the church, or even better, is the church itself as a holiday, as the joy of the presence of Christ, as the anticipation of eternal joy in the kingdom of God. Every time the church makes the Eucharist, she is in the sky, in his Heavenly Fatherland; She goes back to where Christ ascended in order to us "eat and drink him for his meal in his kingdom" ... now it becomes clear why the Eucharist is incompatible with the post, because, as we see below, when we post, we are depicting the church as wanderers On the way to the kingdom of heaven. And the "Sons of the Warranty Damn", as Christ said, "they can not be sad, while they are groom" (Matt. 9.15). But why, then, you can ask, in the days of the post, still allow for communion for the liturgy of the paid gifts?

Does this not contradict the principle set out above? To answer this question, we must consider the second explanation of the Orthodox understanding of the communion, its meanings, as a source and the main force supporting us in our spiritual feat. If, as we just talked, the communion is the completion of all our feats, the goal to which we strive, the greatest joy of our life in Christ, it is also the necessary source and the beginning of our spiritual fit, the divine gift, thanks to which we get it possible to know We want to seek and strive for "perfect communion in the disadvantaged day" (endless day) of the kingdom of God. Because, although the kingdom has already come, although it comes to church, it should still be fulfilled and completed at the end of times when God "fulfills" (fill) all himself.

We know this and participate in anticipation of this day: we are now participating in the kingdom, which should still come. We foresides and anticipating His glory and happiness, but we are still on Earth, and all our earthly existence is therefore a long and often difficult path to the end of the Lord. On this path we need help, support, strength and consolation, because the "Prince of Peace of this" has not yet "surrendered"; On the contrary, knowing that he is defeated by Christ, he takes the last, desperate struggle against God, trying to tear away from him as much as possible more souls. It is so difficult for this struggle and so great the power of the "Gate of hell" that Christ himself tells us about the "narrow path", a little affordable. And in this struggle, it is the body and blood of Christ our main help, that "urgent food", which supports the life of our spirit and thanks to which, despite all temptations and dangers, we follow Christ. That is why, coming, we pray:

... Lady of life sim and me in healing the soul and body, in the outdation of every resistance, in the education of my heart, into the world of my peaceful strength, in faith, in the love of Nelitarying, in the fulfillment of wisdom, in compliance with your commandments, in the Divine application Twee grace and your kingdom assignment ...	... let these (holy gifts) be for me to heal the soul and body, for the outdation of any opponent, to enlighten the eyes of my heart; Yes, they will be the world of my heartlessness, a non-dedicted faith, unlimited love, the performance of wisdom, compliance with your commandments, adding Divine Your Grace in order to achieve your kingdom ...
... Yes, I do not fall after me, I am promoted by my: I'm going to go to the Uda, in the whole formulations, in the womb, in the heart ... Yes, with your home, the entrance of communion, Yako Fire Mene runs all the villain, any passion ...	... did not fall me, my creator, - but pass to my members, in all the compositions, in the womb, in the heart ... To enter the entrance to my heart, as in your home, I ran away from me all the bad, all passion like from fire ...

If the great post and abstinence means the strengthening of this struggle, this is because - according to the Gospel - this is the time when we face to face with evil and all its strength. And so it is at this time that we need help and the power of divine fire; Hence the need for a special good communion of the paid gifts, i.e., gifts consecrated in the preceding resurrection and stored on the throne in the altar for communion on Wednesday and Friday.

The commission of the Eucharist is one continuous, constant joy, so they do not commit it in the days of the post; And, however, the fruit of the Eucharist is always present in the church: St. Gifts. Just as Christ is "apparently" ascended to heaven, but at the same time "invisibly" is present in the world, as well as Easter, which is celebrated once a year, but at the same time, the rays will illuminate the whole life of the Church; Like the kingdom of God must still come, but now - in the midst of us; Also the Eucharist. As the sacrament and the celebration of the kingdom, as the feast of the Church, it is incompatible with the post and is not committed by the Grand post; But how grace and the strength of the kingdom, operating in the world as the gift of "essential food" and weapons in our spiritual struggle, she is really heavenly manna, which we live during our journey in the desert of the Great Post.

2. Two post values

Now arises the next question is: If the Eucharist is incompatible with the post, then why is it going on Saturdays and Resurrections, and this is not considered a "violation of the post"? Here as if there is a contradiction in church canons. While some of them prohibit the post on Sundays, others prohibit breaking the post for forty days. However, this is only the apparent contradiction, because both rules that would rather exclude each other, actually talk about two different meaning of the word. This is especially important to understand. Here we offer the Orthodox news philosophy, essential for the whole of our spiritual feat.

Indeed, there are two types or methods of post, both rooted in the Holy Scriptures and the Holy Tradition. The first view can be called the perfect post, since it consists indeed in perfect abstinence from food and beytia. The second form can be defined as a ascetic post, since it consists mainly in abstinence from some kind of food and in a decrease in its total quantity. The perfect post, by its very nature, continues not long, is usually reduced to one day or even part of the day. From the very beginning of Christianity, the post was considered as preparation and waiting, as an expression of spiritual concentration on what should be accomplished.

Physical hunger corresponds to the spiritual expectation of completion, the preparation of the entire human being, which opens up the approaching joy. Therefore, in the church overseas tradition, we find this perfect post as completing and topping the preparations for the Great Holiday, that is, to a personal spiritual event. Such a post is, for example, the day before, the same, as the preparation for the spiritual feast for the path of Christ the Savior in his kingdom. Perfect post, more or less long, always precedes the Eucharist and is prerequisite For starting to holy communion.

Many people do not understand this rule, they see in it only an obsolete custom and ask themselves, why do you need to start tissue with empty stomach? If we consider this rule from the point of view of physical and rudely physiological, as something disciplinary, then it, of course, loses its value. Therefore, it is not surprising that in the Roman Catholic Church, where the spiritual understanding of the post has long been replaced by a disciplinary, legal (as an example: the ability to give a "permission", free from the post, as if the post is needed by God, not a person), the post before communion is now actually destroyed. . However, in its true meaning, this perfect post is an expression of the rhythm, preparation and completion, which the church lives, because it simultaneously expects Christ in the "World of Sees" and the transformation of this world in the future. It can be added that in the first-year church, the perfect post was marked by a word taken from a military dictionary; He was called Statio, which means the army in the position of military alarm and mobilization. The church is always "on guard", she is waiting for the coming of the groom and expects him "ready" and with joy. Thus, the perfect post is not only the post of members of the Church, but also the church itself as a post, as the waiting of Christ, who comes to her in the Eucharist and who will come in glory at the end of times.

Completely different spiritual meaning of the second type of fasting, the one we called ascetic. The purpose of this post is the liberation of a person from the lawless tyranny of the flesh, from the subordination of the spirit of the body and its requirements, which is the tragic consequence of the original sin, the sin of man. Only after prolonged and patient efforts we understand that "not the bread of one ... alive," and restore the first role of the spirit. At its very nature, this should be a long and reinforced feat. The time factor is very important here, since it really needs a lot of time to pull out and heal the usual and common disease that people began to consider their "normal" state. The science of ascetic post, brought to perfection in the monastic tradition, was accepted by the whole church. Here we see the words of Christ applied to a person who said that the forces of Adov, enslavement, can only be defeated by "prayer and post." This post, based on the example of Christ himself, having survived forty days and then met face to face with Satan; In this meeting, the humility of a man "only bread" was noticeable and thus was the beginning of the spiritual liberation of man. The church allocated four periods for such a ascetic post: before Easter, - before Merry Christmas, - before the SVV holiday. Apostles Peter and Paul and - before the audit of the Mother of God. Four times a year, the church calls us to be cleaned and free from enslaving the body with holy treatment of the post, and each time the success of this treatment depends on some basic rules, the main thing is the continuity and duration of the post.

The difference between these two types of fasting should help us understand the apparent contradiction of the canons defining the order of the post. The charter, prohibiting post on Sundays, literally means that the post is violated the commission of the Eucharist, which is the end of the post, his goal and his ending. This means that Sunday, the day of the Lord, is out of place, since it is like and out of time. In other words, this means that Sunday, like the day of the kingdom of heaven, does not belong to the time, the meaning of which, like wanderings, and expresses the post; Sunday, therefore, remains the day not post, but spiritual joy.

But, violating the perfect post, the Eucharist does not violate the ascetic post, which, as we have already explained, requires a constant feat. This means that the great post and on Sundays food remains "lean". More precisely, meat and dairy food is prohibited only thanks to the psycho-somatic nature of the ascetic post, for the Church knows that if you need to conquer the spirit of the body, it should be patient and long abstinence. In Russia, monks, for example, never eat meat; But this does not mean that they will fast on Easter and other great holidays. It can be said that to some extent a ascetic post is inherent in Christian life, and Christians must be observed. But people who consider - alas, so often - that for Easter it is almost necessary to indulge in combination and drink more measures, turn the real spirit of Easter into a sad and ugly caricature. It is truly tragic that in some churches people at Easter do not want to start communion, taking the wonderful words of the teachings of St. John Zlatousta - "Mesto is performed, enjoying the WSI. Taurus Poped, Niktegroma and Decides Alcha "... (in Russian:" The table is abounding with disadvantages, enjoy everything. Taurus / calf / fattened; let no one go out from here hungry ") - probably as a literal description of the Easter table. Easter holiday is spiritual reality, and in order to feel and correctly survive her, it takes as much sobriety as the spiritual concentration of the post.

It must be understood that there is no contradiction that the church insists on the abstinence from the rapid write on Sundays of the Great Post and at the same time condemns the post in the days of the Eucharist. For only following these rules, fulfilling all the rules of cooking to the Eucharist and without weakening the female of the "Drashing Fourteen" (forty days of the post), we can really achieve the spiritual goal of the Great Post.

All of the above led us now to that special place that occupies in the Great Post Liturgy forced darov.

3. Evening communion

The first and main characteristics of the liturgy of the paid gifts are evening worship service. Currently expressing - this is a communion after the evening. In the early days of church life, this worship was devoid of his present solemnity and then his connection with the evening was even more obvious. Therefore, the first question concerns this characteristic feature Liturgy associated with evening. We already know that the Orthodox legend requires a perfect post to the Eucharist. This general principle Explains that the Eucharist, in contrast to all other worship services, does not have its own more than an hour, because the time of her committing depends mainly on the day in which it is committed. Thus, on the large holidays on Tipikon, it is necessary to serve as a liturgy very early, since the All-Night (Veligid Vigil) replaces the post for the prepared for communion. But when the holiday is less significant and never happens, the Eucharist is committed later, t.ch. At least theoretically, on the usual days of the week, it ends at noon. Finally, in those days when a strict or perfect post is put, to the communion ("Violation of the post") are suitable after noon. Unfortunately, at present these rules are forgotten and they neglect, although their meaning is very simple: the Eucharist is always the end of cooking on it, as the execution of expectations, and therefore the hour of its commission is correlated with the post prepare for it. This post is either identifiable with a whirlpool, or should be executed individually. And since the great post Wednesday and Friday, the days of the abstinence, the communion, as the completion of the post, is committed for evening worship. Following the same logic, on Christmas Eve and Epiphany, two days of the perfect post, the Eucharist is held after the evening. However, if the eve of these holidays happens on Saturday or Sunday, i.e., on the days of the Eucharistic tradition, the perfect post is postponed to Friday. Another example is: if the Annunciation falls on one of these weekdays of the Great Post, the liturgy takes place after the evening. These rules that are so many obsolete, secondary, actually show the basic principle of Orthodox God-in-law: the Eucharist is always the end of the preparation and completion of the expectation; A T. C. In the post church there is the most important cooking expression, then the perfect post is crowned with communion after the evening.

The great post, following the church charter, on Wednesdays and Fridays, relies with the complete abstinence from food before sunset. Therefore, it is these days of the Great Post that are chosen for communion, which, as we have already said, is the main weapon in a great spiritual struggle. These days are especially intense physical and

the spiritual navigation is consecrated by the expectation of the body's communion and the blood of Christ, and this expectation supports us in our feat, both spiritual and physical; The purpose of this feat becomes the joy of expectation of the evening communion. "Erend my eyes to the mountains, where to help" (Psalm 120) comes from.

What serious and important is the day that I have to spend in ordinary classes, but which all runs in the light of the approaching meeting with Christ; As all that ordinary and insignificant, filling my daily existence, what I got used to and I do not pay any attention to, acquires a new meaning. Any word that I said, any action, every thought coming to my head becomes important, the only, immutable; Or they are essentially associated with the expectation of Christ, or contradict him. The time itself, which we usually spend so easily, becomes real, as time or rescue, or perished. Our whole life becomes what she became after the coming of Christ to Earth: the ascension to him or the departure from him in darkness and death.

Indeed, nowhere else and fully discloses the meaning of the post, as these days of evening communion, the meaning of not only the Great Post, but also the whole church and Christian life as a whole. In Christ, all life, time, history, the cosmos itself is waiting, preparation, hope, ascension. Christ has already come, but his kingdom is still ahead! On earth, "in the world of this", we can only anticipate the glory and the joy of the kingdom of heaven; However, in the church, we leave the "this world" and spiritually meet with Christ for his meal, contemplating his non-light light and glory in the caches of their heart. This anticipation, however, is given to us so that we, having loved the kingdom of God, the basy of the most advanced communication with God in the upcoming "non-nighting day". And every time, as if in the prevention, the "peace and joy of the kingdom of heaven", we return to earth life And again, we have a long, narrow and difficult path. From the holiday, we return to the life of the post, in the life of cooking and waiting. We teach the evenings of this earthly life when we are done by the participants of the "light of the quiet, holy glory of the immortal father of heaven," the beginning, which will not end.

4. Service order

In the First Ghristian Church, when the believers were still a little and faith was witnessed and tested, there was a custom of handing out the holy gifts after Sunday Liturgy, in order to carry them into their home, they could communicate daily; The total, joyful Sunday Day Eucharist, thus continued throughout life. However, this custom ceased when the number of church members has increased, when Christianity spread and inevitably downgraded the level of spiritual and intense life, which was distinguished by the first Christians, and the church authorities had to take measures into the warning of possible abuse of holy gifts. In the West, it led to the communion for daily liturgia; - this is a distinctive feature of Western liturgical tradition and piety, but at the same time the cause of significant changes in the very understanding of the Eucharist, who has ceased to be a festive, holiday of the church and has become an integral part of the day circle of worship; Thus, the so-called "private" masses were created, which in turn more and more changed all other parts of worship. In the east, on the contrary, the main eschatological, joyful understanding of the Eucharist, as decided to the kingdom of heaven, never changed; And even at present, Divine Liturgy, at least in theory, is not one of the daily circle services. The commission of Liturgy is always a holiday, and the day, when he is committed, always acquires the spiritual meaning of Sunday. We have already emphasized and repeat that this day is incompatible with the post, and therefore the Eucharist is not performed on the everyday days of the Great Post. Thus, when the daily home communion was discontinued, it was not replaced by the daily commitment of the Eucharist, and a new type of communion emerged - the holy gifts, consecrated on Sunday, for the festive committing Liturgy. It is very possible that the liturgy of previously sanctified gifts served not only by the Great Post, but also during other posts of the church year. But since the number of holidays, large and small, increased, the Eucharist began to perform much more often, and the liturgy of the paid gifts was the characteristic difference between one great post, and little, under the influence of a charming liturgical spirit, that "bright sadness", which We have already said, she acquired the only beauty and solemnity, which constitute the spiritual peak of a great divine service.

Worship begins with the Great Evening, but the first priest's exclamation is the same as on the Liturgy: "Blessed Kingdom of Father and the Son and the Holy Spirit" ..; Thus, all worship is drawn to the hope of the kingdom, it is that spiritual expectation, which determines the whole great post. Then, as usual, it follows the evening psalm (103) "bless, my soul, gentlemen ...", the great objects and the 18th capping (part) of the psaltiri. This kafiz is read every day of the Great Post Week. It consists of Psalms of 119-133, called "Songs of Ascension". They sang on the steps of the Jerusalem Temple, climbing them; It was a song of people who were collected for prayers who were preparing for a meeting with God: "I refused when they told me: let's go to the house of the Lord ..." (Ps. 121: 1) - "Bless now the Lord, all the birth of the Lord, standing in the house of the Lord , during the night. Erect your hands to the sanctuary, and bless the Lord. The Lord from Zion bless you; Written the sky and land "(Ps. 133).

While reading these Psalms, the priest takes the Lamb (Holy Gifts), consecrated in the foregoing Sunday and puts it on the disk. Then, after transferring discos from the throne to the altar, it pours wine into the bowl and covers the holy gifts, as is usually done before the liturgy. It should be noted that all this is done silently, without any prayer priest. The charter emphasizes this feature: all prayers were already read about Sunday Liturgy.

After a small entrance and singing "Sveta Quiet", two points specified on this day are read, that is, reading from the Old Testament, taken from the Book of Genesis and Proverbs. There is a rite between these readings (Paleria), which resembles us those times when the Great Post was mainly devoted to the preparation of accepted to baptism. While reading the first paremia from the Book of Genesis, the priest puts a burning candle on the gospel, lying on the throne; At the end of the reading, the priest takes a candle and Cadyl and blesses the praying, the older: "The light of Christ enlightens everyone!" Candle - the symbol of Christ, the world of the world. The fact that the candle is put on the gospel while reading the Old Testament means that all the prophecies made in Christ, who enlightened their students to "they could intelligence the Scriptures." The Old Testament leads to Christ, just as the Great Post leads to the enlightenment of the baffs. The light of baptism connecting the announced with Christ opens their mind to understand the teachings of Christ.

After the second reading from the Old Testament, on the instructions of the Charter, the singing of five poems from the evening Psalm (140), starting with the verse: "Yes, my prayer will be correlated, I wrote before you ..." This 140th psalm already sang before the entrance; What is the meaning of the singing of the same poems a second time? It can be assumed on the basis of some instructions that the re-singing of these verses dates back to the early period of the light of the requested gifts. It is possible that in those days when this liturgy has not yet acquired its present solemnity and consisted simply in communion for the evening, these poems sang during communion. But now they make up a beautiful revenue introduction to the second part of the worship, that is, for the Liturgy of the paid gifts.

This second part begins with the liturgy announced, a number of special prayers and stages of preparing for baptism. In half the post, on Wednesday in the fourth week, still the objects of "educated", i.e., "already ready for enlightenment (illumination)". Once again, the main meaning of the Great Post as preparations for baptism is emphasized.

After the removal of the published liturgy of the faithful begins with two prayers. In the first we ask about the cleansing of the soul, the bodies and feelings of our, the second prayer prepares us to transfer the perfected gifts. Then comes the solemn moment of transfer of the holy gifts to the throne. Outwardly, this entrance is similar to the great entrance for the liturgia, but in essence and spiritual meaning he, of course, is completely different. In complete Eucharistic worship, the great entry is the transfer (offer) not yet consecrated gifts: the church brings themselves, his life, the life of their members and all the creation of God sacrifice to God, including this sacrifice in a single and perfect sacrifice of Christ himself. Remembering Christ, the church recalls all those he perceived, for their redemption and salvation. There are no proposal for the liturgy of the paid gifts, nor the victim, nor the Eucharist, nor consecration, but we are opening and becoming an obvious secret of the presence of Christ himself!

It should be noted here that the Orthodox liturgical legend does not know the "worship" of the Holy Damas, except during the communion: this is a significant difference from the Latin Church. But in the Orthodox Church, of course, the preservation of spare holy gifts is practiced for the communion of patients and for other exceptional cases. We have already talked about the fact that in the first times in the Christian church there was a custom of a private "self-planning" at home. In this way, there is a constant presence of holy gifts and the lack of worship them. Preserving both positions at the same time, the Orthodox Church avoided Western hazardous sacramental rationalism. Wanting to confirm - against Protestants - an objective, "real presence" of Christ in the holy gifts, Catholics actually separated the worship of the Holy Daras from the communion. By this, they opened the door to a dangerous spiritual evasion from the present appointment of the Eucharist and even the church itself. Because the goal of the church and the sacraments is not "sacralization" of the part of the matter, which was contacted in this way as the saint and sacred to the rest of the rest of both faithful and unclean. On the contrary, the goal of the Orthodox Church is that the person in his life is constantly in communicating with God, I learned God, went to the kingdom of God; Eucharistic gifts are a means of this communication, the food of this new life, but not the ultimate goal. Because the kingdom of God is "not food and being, but joy and peace in the spirit of holy." Food in human life performs its function only when it is eaten and turned into life; similar new life The future of the world is given to us through the communion "food of immortality." The Orthodox Church constantly avoids all the worship of the Holy Daramas outside the mysteriousness of communion, because the only real worship - when we, communicating the body and blood of Christ, do "in the world of ses, as he."

Protestants, for their part, afraid of any "magical" interpretation of the sacraments, seek to "heat the" holy gifts to such an extent that they deny the presence of the body and blood of Christ from the very moment of the communion. In the Orthodox Church, however, the spare gifts are stored for the patient's communion; And this is again restored equilibrium. The holy gifts are given for communion, but the reality of the communion depends on the reality of sv. Gifts. The church is not going to reasoning about how Christ is present in St. Dame, but it prohibits consuming them for anything else, except for communion. She, so to speak, does not discover their presence out of the communion, but she firmly believes that the same as the kingdom of God, which should still come and at the same time "among us", as Christ ascended to heaven and sits on the scene and At the same time, with us to the conclusion of the century, the food of immortality is always present in the church.

This theological note again refers us to the liturgy of the paid gifts and to the "phenomenon" of already sanctified gifts as to its top. This "great entry" occurred from the need to transfer the paid gifts, which were previously not on the throne, but remained in some special place, sometimes not even in the temple. The transfer it naturally requires great solemnity, because in worship it symbolically depicts the phenomenon of Christ and the completion of post, prayers and expectations, the approach of the help, consolation, the joy we were waiting.

Nowadays, heavenly forces are invisible to serve, this is the king of glory. The sacrifice is secret, perfect, dorinous. I will proceed by faith and love, but we will be party of life forever. Allylujia, Aliluia, Alliluia.

Nowadays, heaven with us are invisible, because here is the king of glory. Here is the victim of the secret, already consecrated, is transferred. With faith and love begin to be participants in the life of the eternal. Allylujia, Aliluia, Alliluia.

Holy Gifts are now transferred to the throne, and we, preparing for communion, please:

... consecrate all of us the souls and telecisions in consecration inherent: yes, by the number of consistency, a natural face, enlightened by the heart of the Divine, the shrines are coming out and coming from them to your own ... River: I have a poisoned flesh and kick my blood, in me there are az in it ... let's be the temple of the Most Holy and Fans of Your Spirit, delivering all kinds of Diavolskaya Kozny ... and we get a promised good of us with all the saints ...

This follows the prayer of the Lord, who finishes our preparation for the communion: uttering it, the prayer of Christ himself, we are thereby accepting the Spirit of Christ, as our own, his prayer to the father, like our, his will, his desire, his life - like our Own.

The communion begins under the singing of the involuntary verse: "taste and see, the Lord's Lord (as a good Lord)!" Our worship ends, and the priest hurts: "With the world I am sore!" (invites us to disperse in the world). The latter ("Camvonny") prayer summarizes the importance of this worship, this evening communion in relation to the whole of our post.

Vladyko Almighty, izh, the whole wisdom of the wisdom has been promoted and inevitable to your fishery and a lot of goodness, introducing us to the presence of the days of this, to cleanse the souls and the body, to the abstinence of passions, to the hope of the resurrection: Four-Yatyma, the greenery, governments, governments, governments Moiseov, the feed and us, the pleasant of the good, hurt, the course of the post of committing, the faith is inseparable to observe, the heads of invisible zmies crush, the winner of the sin of sin, and it is not hard to achieve the wonder of the sin and the Holy Resurrection ...

Vladyko Almighty, who created the wisdom of wisdom and the unraded to your fishery and great goodness in these MEDGY days to purify the soul and body, to abstain from passions, in the hope of resurrection; You, who handed the desired by your Moses, written by God for forty days, - and we, about the good, to fight a good feat, keep the post for all of his time, to keep the impostitious faith, crush the head of invisible snakes, to appear the winners of sin and not hard achieve worship and holy resurrection ...

Now, behind the walls of the temple is dark, and the night in which we will have to go out, in which we will have to live, fight, tolerate, may still be long. But now it is illuminated by the light that we saw. The kingdom, the presence of which as if nothing had revealed in this light, was given to us "in secret"; We know that the joy and world of the kingdom accompany us who are preparing to continue the "current of the post."

Christians who only recently started the way to God are unclear various names. For example, parishioners are often asked: "What is the liturgy of the required gifts? What is the secret meaning she carries? How is it held? "

The main concept of such worship

When the time of the Great Post comes before the Easter holiday, namely, in the days of St. Series, spend a special liturgy. It is performed constantly on Fridays and Wednesdays. This sacred action takes place in the days of the most strict abstinence in the evening.

Following the church laws, these days should be completely abandoned from the adoption of food before the appearance of the first star. And only in the evening every true Christian as a child rejoices this holy communion. But these days this sacrament has already ceased to spend only in the evening. In almost all churches, the liturgy of the paid gifts are arranged in the morning or during the day.

It differs from the daily liturgy by the fact that during the worship of the gift (the victim) was prepared on the eve. Before the service begins, they are sanctified and unfolded for further communion.

This liturgy began to be held from the very first centuries of the development of Christianity. Previously, the Orthodox communched very often, almost on any weekdays. But since this sacrament is very solemn, during the great post to make it was considered not very good effect. Therefore, a decision was made in the days of strict fasting to conduct worship with gifts that were consecrated in advance.

All this secured on the letter of Pope Grigory Dvoes in the 6th century. This was also due to the fact that some Orthodox could not attend the services, and especially for them on the steps of the temple they left sanctified gifts or deacons spread these sentences on the houses of Mijan.

The tradition of making Liturgy in the evening appeared in 1968. Then working people appealed to spend this joyful worship in the evening, since before that they are busy at work. The church took into account these requests, and began to hold a sacrament in the evening.

The beginning of the liturgy is the same as with any other sacrament. It begins with the words of His Holiness: "Bless the kingdom of the Father and the Son and the Holy Spirit ..." This is hope for spiritual expectation. Next, the service is in this order:

Anyone who at least once felt this fascinating ritual will no longer wonder the question "What is the liturgy of the required gifts?"