Is there confession on the liturgy of paid gifts. To help faithful

28.08.2020

Igumen Siluan (Tumanov) about the Liturgy of the Great Post and the importance of communion

The great post continues - a special time in the life of the Church, when, including, the liturgical life is also changing. On the days of the Great Post, a complete liturgy is not performed. This is due to the fact that it is the most solemn and joyful event in the liturgical circle. Instead, on Wednesdays and Fridays, liturgy of the paid gifts is performed. On the peculiarities of this worship, which is not enough to communicate even once a week, tells Igumen Siluan (Tumanov).

Today we are so accustomed to the fact that for the communion of the Holy Taine of Christ, we come in the morning in the temple, which would be very surprised, having learned that once, for a very long time, for more than a thousand years ago, the monks and laity had a custom comming independently.

In antiquity after the general liturgy in the temple, the Holy Gifts Diakons belonged to those who could not compete in the temple - sick and prisoners. It was also the custom of carrying out the communion and to their homes, where on weekdays during the home prayer, the faithful communion themselves and communioned their households.

Worship in the monasteries and arrival, not to mention the cathedrals, significantly different.

For example, in the first half of the first millennium, few of the monks wished to become a priest. Great responsibility. Therefore, a married priest was invited from the nearest village, who served as a liturgy once a week, on Sunday, and hermites dispersed in their cells until the next Sunday. And in order not to deprive themselves the communion of the Holy Taine of Christ (Again, people aged, in a deserted place all sorts of danger, you can get sick, and to be with death), the monks took with them particles of the holy gifts and after a long prayer themselves were joined.

The custom of self-sitting among the monks existed up to the XV century, mentioned by Saint Simeon Solunsky, but among the laces, this custom has ceased, when the number of church members has increased, when Christianity spread and inevitably dropped the level of spiritual and tense 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. Over time, people ceased to take the body of Christ home, and began to come on weekdays to the temple to comish. And during the Great Post, when liturgy is not performed on weekdays, they were involved in a special service - the liturgy of the paid gifts.

This very beautiful worship is performed only in the days of the quarter, the Great Post, on Wednesdays and Fridays, on the holidays of 40 Sevasti martyrs, the first and second acquisition of the head of St. John the Forerunner, on Thursday, the 5th week of the post ("Standing St. Mary Egypt"), as well as on the days of the temple holidays.

On this liturgy, the faithful saint of the Holy Body and the Blood of Christ, prepared in the previous Sunday day and reverently persisted during the throne in the Altar of the Temple.

It is significant unknown who is the compiler of this liturgy. In ancient times, the authorship was attributed to the Holy Jacob, the brother of the Lord, and Vasily Great, and Gregory Theologian, and John Zlatoust, and others. Modern Slavic official (a book for which priests make worship) indicates the authorship of St. Gregory Dvoyeslova (VII century), Bishop of Roman. But this test appears not earlier than the XVI century in the Greek liturgical books printed by UNIATIs in Italy, which were taken for samples in Russia when holding books (reforms) in the Patriarch Nikona in the XVII century.

In modern Greek officials, an indication of St. Gregory Dvoyesl, as the author of China Liturgy, is absent. But this does not prevent us from remembering the Great Holy Ancient Church as a heavenly patron of worship, following the established tradition. After all, about such worship, as a special liturgy - evening with communion, is known already from the VI - VII century, and it is possible that the St. Gregory made it in one form or another.

The liturgy of the required gifts is performed in conjunction with a great evening. But this does not mean that it is necessarily accomplished at the sunset of the day, although in some temples and there is such a custom.

The fact is that the Byzantine time is different from the adopted today. Watch evening in terms of our time is about 14 hours of the day. Before this good liturgy there is a long morning, read and pictorial. And even if the service began early, the actual liturgy begins closer to noon. So the difference is not so big, and do not think that if you serve in the evening, at 18.00, it will be more correct. Another thing is that in the evening liturgy, people may come up, having come to the temple after work.

Communion on weekdays. What for?

"Why do you ask? "Do we have little coming on Sunday a great post? Although every Sunday! Why so often? "

The answer is not easy and simple at the same time. Simple, because it is known that the communion is the center of life of the Christian.

This is remembered in one of the letters of St. Vasily Great (IV century): "Good and selected every day to join and take the Holy Body and Blood 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 the sacrament at home, and he sends himself when he wants. "

But it is not easy, because for the last few centuries, parishioners have accustomed to communion extremely rarely - four per year. Proceedings of such righteous, as St. John of Kronstadt, St. Ignatius (Bryanchaninov) of the Afonovskiy XX century led to the Eucharistic rebirth. It became common custom comming every two weeks or once a week.

But we understand the communion today is not as the actualization of our stay in the church (\u003d I am a member of the church, one of all, so it takes as often as possible), but as a means of personal sanctification, the recovery of the spiritual and bodily.

Today, many believe that the communion must earn good behavior. Probably, these people did not read thoughtfully prayer to the communion, where it is directly stated that we will never in life we \u200b\u200bwill not be decent communities and communionable to cleanse your soul:
"I know, God, that I unworthyly communion of your body and honest blood, and guilty, and eat and drink a conviction, without knowing that it is your body and blood, Christ and my God. But, hoping for your mercy, I come to you, I said: "Who eats my flesh and drinks my blood, he dwells in me, and I am in it." The same, Lord, and not blameing me sinner, but go with me by your mercy, and this will serve me the shrine of this healing, cleansing, enlightenment, security, salvation and consecration of the soul and body, in the harness of every dream and evil business, And the attacks of the devilish, affecting the thoughts in me - in daring and love for you, in the correction of life and strengthen it, in the multiplication of virtue and perfection, in the execution of the commandments, in communicating with the Holy Spirit, in a faith in eternal life, to a favorable answer On your terrible court, - not in condemnation "(Prayer of St. Vasily Great).

However, this custom appeared in an empty place and there is a reasonable grain in it. The communion was never available to all coming to the temple, but only faithful, seeking to openly live according to God's commandments. Before the communion, not allowed in heavy sins, passing prayer in the temple more than three resurrection in a row, etc. The desire to at least occasionally feel faithful, not to drown the voice of the conscience, replacing us at all in the Christian lifestyle, encourages and voluntarily abandon the daily communion as the symbol of our Istick's desire for impeccable before the God of Life.

In general, everything is difficult and the main thing - not to condemn anyone and not to be embarrassed, and when the soul will call us on a weekday to the temple for communion, get up early and cool spring in the morning to go through the streets of a waking city to church.

In the church, twilight, panicadils are not lit in the sign of a great restraint, repentance. Light candles burn, lamps. The people are usually small, if it is not a central monastery or not a festive day.

The priests in the dark, usually even in black riza, occasionally come out of the altar, a lot of closer and for a long time, and read. But what about what is a separate conversation.

Submitted Gifts Lighturgy

The liturgy of the feebled gifts, as well as the usual liturgy, begins by the exclamation, glorifying the Holy Trinity: "Blessed the kingdom of the Father and the Son and the Holy Spirit, now and in the eyelids." But it is still an evening (albeit in the morning), so immediately after the words of the priest read 103 Psalm, in which the creation of the world by God is challenging. Further, the deacon comes out of the altar and pronounces a peaceful object, after which excerpts from Psalms are read - cafisces, concerned by the gloriousness "Glory to Father and the Son and the Holy Spirit and now and are also confessed by centuries. Amen. Hallelujah, Hallelujah, Hallelujah, glory to you! "

After each such, the disappearance comes deacon and again calls us to pray, and in the altar the priest puts sv. The gifts on the opened boards with the relics of martyrs - Antiminis, the throve around the throne with gifts and transfers sv. Gifts from the throne on the altar.

In many temples, at this point, the little bell is ringing, so that people know that it is necessary to fall on their knees and reverently pray when the shrine is transferred.

After the cafesma, a great evening evening goes its order - it is executed "Lords called ..." (poems from 140 psalm) and the stimit-offencies corresponding to the day church calendar. Deacon cells the whole temple.

While singing the last poeming, central doors open in the iconostasis - the royal gates, and the clergy makes a small entrancewith cadyl and candles (sometimes the gospel is read, so they can endure it).

Deacon hurts "wisdom, sorry!", That translated from Church Slavonic means "straightening, to listen to the wisdom (God)!" And the choir sings an ancient anthem Light Quietaddressed to Jesus Christ.

Further, the royal gates are closed, and the singing and reading passages from Psalms and Biblical Books of the Old Testament is the proliments and parimies. Before the start of the second parley, the gates are open again, the priest with cadyl and a candle in his hands goes to the amison and the people bless with the words: "The light of Christ enlightens everyone." At this moment, the tradition is put on the knee.

At the end of the readings, the searches from 140 psalms "let my prayer be fixed" are fulfilled. During their singing, believers also kneel.

Then the usual ebony of the liturgy with enhanced praying about those who are preparing for baptism are read about those who are preparing for baptism. It is the echo of an ancient tradition to baptize those who take Christianity right before Easter and cook them to it throughout the great post.

The priest at this time silently prays in the altar:

... OKO WELD Yes, it will not be acquainted with all sorting vision, the ear of the word is expensive inevitable, the language will be cleaned from the verb of universities. Clean the same Outside, praising to you, Lord: our hands are shattered by the desperation of acts, to act as a turning point for you, the whole of our dear and your thought claiming grace.

... Yes, our eyes are not acquainted to any sorts of vision, and our rumor closes to the words celebrating. Clean our mouths, praising you, Lord: Yes, our hands are abstained from evil deeds to fulfill the affairs only well-beneficial things, strengthening and claiming all members and the idea of \u200b\u200bour grace.

Another prayer is preparing us for the transfer of paid gifts:

... Che Bo Most His body and life-giving blood, in the present hour a part, at the secret of this, it is suggested with meals, from a multitude of the host of heaven invisibly Dorinosimia. Their communion is not hard for us to give us, and those mentioned eye illuminating, the sony of light and the bottom we will.

... For this is the precho its body and life-giving blood, in the present hour of incoming, will be offered on this secret meal, invisible tolerable by many celestial worms. Darui do we find it easy for them, and they will enlighten them the mental eyelid, and we will become sons of light and day.
Instead of the usual Cheruvim song, the choir will sing the hymn "now the power of heaven." Since they have been transferred already consecrated gifts, then believers again become knees, and then once again there are three terrestrial bows, mentally repeating the priest's prayer of St. Ephraim Sirin.

After the great entrance, the royal gates and the curtain of up to half are closed.

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 Blessed and Fans of Your Spirit, delivering all sorts of Diavolskaya Kozny ... and we get a promised good to us with all the saints ...

... consecrate the souls and televisions of all of us with consecration inherent: In order for pure consist of the holy gifts, with a naturally enlightened heart and getting life from them, we would connect with your Christ ..., I said: the one who eats my flesh and drinks my blood, I dwells in me, and I am in it ... Let we, we will be the temple of the Most Holy and Fans of Your Spirit, we will be delighted with all sorts of devilish goats ... and we get the benefits promised to us with all the saints ...

Deacon comes out of the altar to read the right object about our spiritual needs and leaving sins, after which the choir of the "Father Our" prayer sings the prayer. Soon the priest hurts the "previous holy holy" after which comes himself and after coming out to the people.

After the communion, a special award-winning calamon prayer is read, for which the priest descends down from the altar,

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 ...

Then ordinary prayers and multi-family priest blesps everyone at the exit from the temple.

Baby Communion Disguisure

We still have to say that in the Russian church for the liturgy of the paid gifts it is not customary to approach the babies, which are involved in full liturgy only by the blood of Christ.

The argument is such - since the sanctifying prayer was not read over the wine, it is not the blood of Christ, so the babies have nothing to come.

But it is useful to note that this tradition is not ubiquitous, not Orthodox origin and the church standards are relatively recent. Only from the XVII century in our officials, thanks to Latin influence, notes appear with similar prohibitions, because medieval scholasticism could not accommodate the Byzantine liturgical freedom. There is no formula of sanctification - it means there is no consecration - then people with consciousness, formatted by Catholic theology, thought.

And in the Greek Church, there is still wine in the cup after the priest puts part of the sanctified bread - the Body of Christ, he is revered by the blood of Christ, because it is considered that it is consecrated.

This is still in the XV century wrote St. Simeon Solunsky: "... in the sacred pace, without reading the famous prayer, the wine and water flows, so that, in their dissolution of the divine bread and blood, to which he is already filled with the rank of liturgia, these substances in pacing their part consecrates and so that the priest China Liturgy, could join and from bread, and from the bowl ... Wanting someone to introduce secrets without liturgy, we introduce this: we take a piece of bread observed at such a case and we wrap it into wine with water, even often use one dry life-giving bread, As connected with 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. "

So if you need to gentle on weekday, the baby's great post is already at the discretion of a priest's employee. If he honors universal generally extension traditions, it will come. If you think it is necessary to adhere to the letter of the handbook - no.

In any case, the main thing is to keep the world in the shower and remember - the Lord calls us to the temple, and we come to him, and not just go look at the priests, consult with them.

The main thing is to live so that the words of the Apostle Paul are not just words, but by the conversion recognition from the depths of the soul:

"Now, as always, Christ is erected in my body, whether the life is something, or death. For for me life is Christ, and death - the acquisition " (Phil. 1, 20).

What you need to know about the liturgy of paid gifts? 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 liturgy of the paid gifts from the "ordinary" liturgia - 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 desired 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

When will the liturgy of the honored gifts serve?

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.

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 Thursday, the fifth week of the Great Post, on the day of memory 40 martyrs of Sevastia, as well as in the first three days passionate week.

Exceptions:

In the celebration of Annunciation Blessed Virgin Mary Liturgy is always served. John Zlatoust, regardless of the day of the week.
If the memory day of 40 martyrs of Sevastia is on weekends - the liturgy or Vasily of the Great (on Saturday) or John of Zlatoust (on Sunday) serve.

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

According to the current tradition, those who can take a particle are segged for though. 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, this is not confirmation: neither in Greek, nor Slavic manuscripts, this rank is usually not signed by a niche name or mentioned 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 essential moments Services. 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.

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 early times Church life This worship was deprived 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; Similarly, the new life of the future of the world is given to us through the communion of "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 ...

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."

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 the holidays of the Annunciation of the Most Holy Theotokos and the entrance of the Lord in Jerusalem, the liturgy of 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 majority evening comes with its order - executed "Lords called ..." (verses of 140 ps.) And the stimit-offenses corresponding to the Day of the 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, which, in the perfected liturgy, is consecrated not by calling and imprinted by the Holy Spirit, but the communion and connection with the life-giving bread, which is truly a 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.

Under the name of the liturgy of the paid gifts, there is a liturgy on which the believes are offered by the holy gifts, consecrated before on the preceding full liturgy and those who remained on the holy throne in the donorochor.

Since the ancient times, Orthodox Christians, with a special reverence of the honorable Sacredness of the Satisfy, as the time of post and repentance, did not make the sacred in full liturgy in all the days of the Holy Federation, except Saturday and Sunday, and committed the liturgy of the paid gifts. The prohibition of the complete liturgy in the days of the Holy Quantity, except Saturday and Sunday, is contained in 49 Rules of the Laodicine Cathedral. In 52, the Rules of the Trill Cathedral also defined: "All the days of the Holy Father, except Saturday and the week and the Holy Day of Annunciation, Holy Liturgy may not have a different, as pervocable gifts." This liturgy, as its name itself shows, differs from the liturgy of St. John of Zlatoust and the liturgy of St. Vasily the Great in that it is offered for the communion of holy gifts, already consecrated at the previously former liturgy. Therefore, on the liturgy of the paid gifts is not offering and sanctifying the holy gifts.

The reasons for the initial establishment to make the liturgy of the paid gifts in the days of the Holy Federation was that these days were appointed for reference, abstinence and repentance, and therefore the commission of complete liturgy - the solemn and happiest worship is incompatible with the severity of the post, for the one who sincerely crushes About your sins, this is not taught to rejoice. But since the Divine Body and the Blood of Christ make a pressing bread for the soul of Christian, the church, which is the mercy of the weak nature of ours in need of graceful strengthen in any time, permits the believing communion in the days of the Holy Fourteen, so that a long-term deprivation of communion of the body and blood of the Lord does not deprive us of grace Christ sacraments. The liturgy of the required gifts is made by the benefit on Wednesdays and Fridays of the Holy Fourteen, according to the sacred memories these days, which are specially appointed by the Church for the post and prayer, as well as on Thursday, the fifth week of the Holy Fourteen and on Monday, Tuesday and Wednesday, passionate.

The origin of the liturgy of the paid gifts

The liturgy of the paid gifts is rising to the first centuries of Christianity. Saint Simeon Solunsky (XV century) says: "The liturgy of the paid gifts occurred since ancient and apostolic successors." Mikhail Kerulry, Patriarch Konstantinople (XI century) also testifies to its antiquity: "The liturgy of the honored gifts is an ancient and woody, famous for the Holy Church of God, to the LadyOlyOdomists of our Zlatoust and Vasily of the Great, which can be seen from 49 Rules of the Laodicine Cathedral ... in all Saints Churches are rumored from the unwritten legend that the secret prayer, read on the transfer of the holy gifts to the altar, belongs to Saint Athanasia Alexandria. "

If the liturgy of the paid gifts can be called the apostolic establishment, then not because it was written by the apostles themselves, since after the apostles there was no certain written litrorship official. She was not orally transferred to the apostles in its present form, but its most important part is the communion of the Holy Gifts - persists from the time of the apostolic, as can be seen from the testimony of St. Justina Martyr. He says that the deacons delibe the holy secrets to the wrong church in the church, and they could take holy secrets to another or on the third day, because they were not always ready. In antiquity there was another custom: to carry out a part of the holy gifts for daily communion, as Terertullian is evidenced, the Holy Martyr Cyprian Carthaginsky, St. Gregory Theologian and other fathers of the Church. Saint Vasily Great speaks about the Egyptian hermits that they, not having priests, were kept the holy gifts and were communioned them. In Egypt, in particular, in the city of Alexandria, believers were kept holy gifts for communion.

The communion for worship forced gifts that remained in the temple goes back to the times of the Apostolic. In the apostolic decisions it is said: "After the admission of all husbands and wives, the deacons will take remnants and will be attributed to the donorochor." These particles of holy gifts were prescribed both for the communion of patients and for the communion of all those present at the divine service, at which the bloodless victim was not accomplished. Of the 52 rules of the Trill Cathedral, it can be seen that even before this cathedral, the liturgy of the paid gifts was well known, especially in the East, and the Cathedral of Trillic approved the commission of her in the days of St. Series, except Saturday, the week and celebration of the Annunciation. The liturgy of the paid gifts is evidenced by the Holy Sofronia, the Patriarch of Jerusalem (VII century): "Now more than others in respect, the priesthood of the Great Vasily and John of Zlatoust with the Liturgy ofwards."

As having an apostolic origin, the liturgy of the required gifts, both in antiquity, and now, is not superimposed by someone name. In the oldest handwritten monuments of the rank of this liturgia, the name of the Apostle Jacob, the Apostle Peter, the Evangelist Mark, Vasily, the Great. The ranks of this liturgia existed in the churches of Jerusalem, Antioch and Alexandria. Saint Vasily Great in Liturgy was made some changes: first, liturgy was reduced; Secondly, some prayers of the Holy Vasily of the Great were included in her. In this form, liturgy was introduced in the Konstantinople church, from which it spread throughout the Christian East, replacing the former liturgical ranks.

As for the inscription of this liturgy, the name of St. Grigory Dvoyeslov (mind. 604), then it belongs to the later times (XVI century) and arose on the basis of deep reverence, with which the Orthodox East belonged to the name of this Holy Husband Restored in The Roman Church is some of the ancient rites, forgotten there and remained in their entire pristine cleanliness of their in the East (including the liturgy of the paid gifts). In Greek synaksars from the 9th century, the news that Saint Gregory Doyeslov arranged at the Romans to complete the full liturgy in the days of the Great Post, and later (Prologue, March 12: Saint Gregory Dvoyesl's life, Pope) It became expressing and translated so that He arranged from Christians to the Roman Empire committing a great liturgy (of course - be paid).

In Russia, when the Charter of the Studiology (XI-XIII centuries) was dominated, the liturgy of the paid gifts was carried out into all the weeks of the Great Post (except Saturday and Sunday). But since the introduction of the Jerusalem Charter (XIV-XV centuries) of Saint Sava sanctified and so far, this liturgy is performed only on Wednesdays and Fridays of the Great Post and on special days of holidays.

The liturgy of the requested gifts consists of a study of the evening, as in ancient times they were joined in the evening, and the foods and liturgy were not knocked up to the evening, and the liturgy - except for prayers of the sanctification of gifts, since the gifts are already consecrated.

The peculiarity of this liturgy is the singing "now the forces of heavenly", reading prayers and objects on accepted and educated or preparing for holy baptism, as well as the objectives of the faithful to the communion of holy gifts and prayers of the calavonnaya.

Gifts who are taught by believers on the liturgy of the paid gifts are sanctified before, when making the liturgy of St. John of Zlatoust (a week, Syroshtsky, a week, Wii, to the Annunciation, which happened on the saddemic days), or on the liturgy of St. Vasily the Great (a week of 1-5 Post).

Preparation and sanctification of gifts for liturgy of paid gifts

On those liturgies that giving gifts for the liturgy of the paid gifts are consecled, a larger disforcement is used on anointing, rather than, namely, as much as it is prepared for the consecration of the lamps for the liturgy of the paid gifts, because the lamb for each liturgy is taken from a special prosphora. The Holy Lamb for the liturgy of the paid gifts is prepared at the ambassoy at the time when a lamb is prepared for the liturgy performed on the same day. At Ancestradia, the priest "The tape, eats and processes the first lamb", then pronounces the same words and makes the same actions on the lands prepared for the liturgy of the paid gifts; Then it believes everything to the disk and covers the seals. During the sanctification of gifts, after the uncertainty of the Holy Spirit, the priest utters perfect words at the same time above all the laminations: "Claw the bread of a waste cottage", and does not speak in the plural: "Sia's breads", because one is Christ, both in that and in another bread. When the priest makes the perpetration of the Holy Gifts, he also assumes the Lamb, intended for the liturgy of the paid gifts. Then, when the priest cracks the first holy bread, it wores it with a particle (IP) in the Potir and pours heat into the pace. Further, he believes on the left hand (on the GBB) of the Holy Lamb, prepared for the liturgy of the paid gifts, and the right hand takes a lie and, ochoching it in the Major Blood, concerns her of the St. Abstormant, touching the soft side along the cross-shaped cut. The preching body of Christ, connected to the plurality of blood, relies into the donorochor and is stored before the liturgy of the paid gifts.

Chin Liturgy

All the days of the Holy Federation, except Saturday and Sunday, the Church inspires us to keep post until the evening and only in the evening allows you to eat once a day (typicon, ch. 8), so liturgy of the required gifts serves after 9 hours and evening, which is directly connected With liturgy. The holy Simeon Solunsky is testifying to the liturgy of the honorable gifts in the evening, which says: "Make this service in 9 hours (at 3 to a century), observing a lean charter, prescribing once a day - in the evening."

In terms of its composition, the liturgy of the paid gifts is divided into two parts: the liturgy jerked and the liturgy of the faithful. The evening is replaced by the primary part of the full liturgy - the liturgy announced. From the rank of complete liturgy, prayers were taken on announced, the preparation of believers to the communion, the communion and thanks to communion.

After the prayer of St. Ephraim Sirina, "Lord and Vladyko's belly of my belly" and the pods at the end of the clock, the priest to the royal gates read the input prayers, more precisely, those prayers that are usually pronounced before the commission of Liturgy. After the priest's exclamation: "Blessed God Our" is read by the initial prayers and the trails: "Having a lot of us, Lord" and so on. The priest kisses the icon of the Savior and pronounces the tropear: "Prech the image of yours", kisses the icon of Our Lady, reading the prayer "Mercy Surroundings" and enters the altar with the words of Psalm: "At your house".

PRAYER: "Lord, your hand is your hand" is not read, since the bloodless priesthood has already been committed. Prayers when the sacred clothes are also not read, but the priest marks each of the clothes, kisses the cross on it and says words: "Lord is prayed." The vestment takes place to the release of the visual.

After hours and fine deacon, becoming in a normal place - to the royal gates, he heads: "Bless, Vladyko". The priest utters the initial exclamation of Liturgy: "Blessed Kingdom", at the same time, according to custom, creates the gospel of the cross over Antimis. Then the evening is performed by the usual order.

Reader Pronounces: "Get, bow" (three times) and reads the presenter (103) Psalm. While reading the Psalm, the priest to the royal gates secretly reads the luminaire prayers of the evening, starting with the fourth, for the first three are read on small objects - after antifones of 18 caffes.

Upon reading of the presenter Psalm, the great objects are pronounced and 18 caffesma, divided into three antifones, is pronounced. After each antifone there are small objects and read by the priest of prayer 1, 2 and 3 of the antifone.

During the poem of Psalms, 18 kafisms are committed to the transfer of the holy gifts from the throne to the altar as follows. The priest puts the gospel for Antiminis, turns the antimony and supplies discos on it, the Holy Lamb believes on the displays before - sanctified by taking it out of the donorochor. The priest is then the priest in the preceding the diacon of the candle (or one, if it serves without a diacon), performs each of the throne, bypassing it three times and, by becoming a bowing of holy Damars, supplies the discos on the chapter and transfers it in the precedinging of a candle holding a candle and the cord. altar. Putting the discos on the altar, the priest pours wine with the water in the holy bowl, the star of the star and the cover and covers the discos and the pace, without reading any prayers, only after each and the persistence of the Holy Gifts, says: "Our Father's Prayers, Lord Jesus Christ, God OUR , nice us. "

At the end of the storage of the caphysis and after small objects, they face: "Lord, the crowds for you, hear me" and the stimit on the "Lord, the Appeats". When singing the last stimit to "Glory, and now" the royal gates opens, and there can be an entrance with the cadylonia or with the Gospel if the gospel is read on the liturgy. The apostle and the gospel are read on the liturgy of the paid gifts during the memory of the Great Saints (February 24, March 9, Art.) And on the days of the temple holidays. Only one gospel, without the apostle, is read on such a liturgy in the first three days of passionate week. During the entry, the priest reads secretly evening inlet prayer. After entering the "light of quiet" and prokimen, then read Palevia: the first is from the Book of Genesis, the second is from the book of Solomon's proverbs.

After the first paremia, the royal gates will be replete and 2 prokimen. Deacon, referring to the priest, hurts: "Lay". The priest, holding the cadillom and the candle in his hands, stands in front of the holy throne to the east and, raising the cross, hurts: "Wisdom, sorry." Then he draws to the West and, the autumn people, he heads: "The light of Christ enlightens everyone." This exclamation indicates the custom that existed in ancient times, according to which, in the days of St. Series, the priest donated the elevated candle preparing to the Holy Baptism before their exit from the temple. It symbolized the grace light, which they will receive in the sacrament of baptism. The autumn, besides, be replaced by the reading of the Gospel - the light of Christ - and means that the Old Testament Frames and the Prophets (the Light of Christ enlightens everyone enlightens everyone, "pronounced between two paesia) were enlightened by the same Light of God, which now enlightens everyone. Then the second paremia is read.

After reading, the poimes come across the verses from the evening Psalm (140): "Yes, my prayer will be correlated" and "Lord, the crowds for you, I hear me," "Put, Lord, keeping my head," "Do not defend my heart." After each of these poems, the choir sings: "May be corrected." According to St. John of Zlatoust, the holy fathers identified this daily to read this psalm at the occurrence of the evening not only because it mentions the victim of the evening, but also because he serves some saving medicine from sins. Therefore, during the days of the post and repentance to aggravate the prayers, this psalm is put on to sing twice, with crankshake. These poems of Psalm began to sing on the liturgy of the paid gifts in the Patriarch of Constantinople Sergia (612).

During the singing "Yes, the people worsens the knees to the ground, the priest stands before the throne and he throws him, and in the last singing" yes it will correct "gives Kadilo Diaconu, which becomes the satellite and he throws him until the end of singing" May Correct ". The priest falls in front of the knee throne. The charter appoints the singers to kneel at the time when they are free from singing "let it be corrected." After singing "yes, it is corrected" to pronounce the prayer of St. Ephraim Sirin with three Great Bowls.

Singing "yes correct" the evening service is completed; Next follows liturgy. Deacon pronounces a daughty cross, during which the priest secretly reads the prayer of the diligence, which is read on complete liturgy. Then the object of the announced, about which the priest secretly prays, so that the Lord would enlighten their souls and the bodies and confronted them to the verbal herd.

After the command was announced to get out of the temple, from the Wednesday of the fourth week, the Holy Federation also pronounces the objects of preparing for enlightenment (i.e. to baptism), and the church prays about them, so that the Lord is illuminated by their mind, put in faith, approved in the hope of improving In love and fell by members of the church.

Next, the objectives are pronounced about the faithful, and the priest secretly reads two special prayers about the faithful. These prayers, as well as previous prayers about the announced, are the feature of the liturgy of the paid gifts. In the first prayer, the priest prays the Lord to clean all our feelings, and in the second - about a worthy approach of the king of the glory and the false communion of the saints of the Saints.

The objects end with the exclamation of the priest: "By the gift of Christ Christ." Then the transfer of St. Laman from the altar to the throne is performed. Soon the song: "Now the forces of heavenly," during singing the royal gates will be replete, Diacon is a holy meal (only "an excellent country") and the altar. The priest and deacon, standing in front of the throne, three times with small bows pronounce a song: "Now the power of heavenly" and move to the altar. The priest turns three times, he throws and believes on the shoulder of the diacon of the air, which were covered by the holy gifts. Himself takes the right of the discos with the Diskos with divine secrets and supplies his head to the chapter, the Pause with wine takes the left hand and carries his chest, holding him. Deacon precedes a priest with cadyl, performing frequent each. Passing from the altar through the northern doors and the royal gates to the throne, the priest and deacon do not utter anything, and all those present are falling by the NIC, rewarding the fastening of the worship of Christ to God, in the Holy Secrets of God. On making holy gifts to the altar, everyone gets up from his knees, the singers continue suspended singing with words: "Faith and Love Let's proceed."

According to the delivery of holy gifts on the throne and covering them with air, the priest reads the prayer "Lord and Vladyko's belly of my belly" with three great binds.

After the great entrance of the veil closes, but not completely, but only half, as a sign that the holy sacrament is committed, and it was revealed to us, but it is incomprehensible to us, as incomprehensible and the very sacrament of our redemption, which has occurred through the suffering and death of the Lord Jesus Christ. The incomplete closure of the curtain is even the same meaning as the closure of the royal gates and curtains on complete liturgy, and also indicates that the liturgy of the paid gifts is incomplete liturgy.

At the perfected liturgy there is no consecration of gifts, so the grand entrance follows the prayers, as follows before the communion of the faithful. Deacon pronounces ours: "Execute our evening prayer", at the beginning of which is a petition "On the proposed and paid honest holidays", so that the Lord takes them to the graceful satellite and send us the grace and gift of the Holy Spirit; Then the usual petitions of this objects are pronounced. At this time, the priest secretly reads a prayer for cleansing the upcoming badges, about the decent communion of holy gifts. This prayer is attributed to the Saint Athanasia Great. The objects ends with an exclamation: "And the controversy of us, Vladyko" and the "Our Father".

After the prayer of the Lord, believers are called to bow their chapters, and the priest prays that the Lord makes it difficult to find the saints of secrets. After the "grateful and generous" exclamation, the priest reads a prayer from the full liturgy "Vonmi, Lord." After this prayer, the priest with a deacon worship three times, saying: "God, clean the sinning". The priest wore hand under the air and concerns life-giving bread with reverence and fear to many. Deacon pronounces: "Wonm", the priest led: "Breakdown by the Holy Holy". At this time, another half of the curtain is closed. The lyric sings are involved: "taste and see." During this singing, the clergymen comes with the Body of Christ, alive, and are then prepared for the gifts for the communion of the people. For this, the priest removes the air from the holy gifts and crushes the Holy Lamb, as in full liturgy. The "IP" particle is wound in the Potir, without uttering, the deacon pours heat, also without saying anything.

After the communion of clergy, the royal gates opens up and Deacon led: "With fear of God". Choir instead of "Blessed Grocery" sings: "Bless the Lord for all time, praise him to the right of my". In antiquity during the communion of believers, all 33 psalm sang from which this verse was taken.

After the o'jan communion, the priest led: "Save, God, your people." The choir sings: "The heavenly bread and a bowl of life taste and see, IKO of the Lord's favor."

After each, the priest supplies discos on the chapter of the diacon, and it transfers it to the altar.

Further, the priest, by secretly by saying the words "God's blessed" and taking a bowl in his hands, he heads: "Always, now and dream" and transfers the bowl on the altar. Choir: "Amen. Yes, our mouth will be fulfilled. " Deacon pronounces the usual thanksgiving: "Sorry, Obivs." The priest adds antimin and after the objects, it comes from the altar to read the calamon prayer. This prayer has a special content associated with the time of the post. In her, the priest asks God for him to make us a feat of a kind to face, the course of the post committed, faith inseparable to observe, the heads of invisible zmiev to crush, the winners of sin to appear and find it out of concern to the Holy Resurrection.

After a calamon prayer, the choir sings "Budi Name of the Lord", then read 33 psalm. The priest secretly reads the prayer "Declaring the Holy" prayer, in which the Lord asks, who introduced us to the all-willed days of Sia and the holy secrets involved, show us the heirs of the kingdom of their own. Deacon with reverence listens to this prayer, after which the holy gifts consumes. Then they distribute the antidor and it happens the usual release, which is remembered by St. Gregory Dvoes († 604), the name of which the liturgy of the paid gifts is prescribed.

On the vacation of the liturgy of the honored gifts (as well as on the release of the evening after hours), usually connect when the saints of the saints are two releases: the present day and the coming day (for example, on Monday - let go of Monday and Tuesday; on Tuesday - Tuesday and medium, etc.).

Features of a great evening, when the liturgy of the honored gifts is not performed.

The evening does not have an initial exclamation and begins immediately after the pictorial (after the prayer of St. Ephraim Sirin), "take away bowing."

At this evening, the worship of the caphysis differs from the station at the evening connected to the liturgy of the paid gifts. After each "glory" sings: "And now": "Alliluia" (3), "Glory". Reader: "And now" - and then reads the following "glory". Thus, the objects between the "fame" of the caphysis does not happen. After the caphysis, small objects were headed, and after the exclusion, the stimitations on the "Lord, the Appeats" are found.

No entry. The royal gates on the singing of the procurers are closed. After the second Palevia, the readers reads "SPODOB, Lord" and there can be "fulfillment of the evening prayer", then the singing of the styground.

After the stimulus on the notch - "now let go", according to "Our Father" - the Troparies: "The Virgin Delo, Rejoice", "Baptist of Christ" and so on. Then - "Lord, Pommui" (40), "Corporate Cherub", the "Syous Blessed", "Heavenly King" and the prayer of St. Ephraim Sirin. On Sunday evening, in this place of service, the priest says: "Thank you, Christ God" and creates.

A detailed study of a high-grade daily evening on 1 week of the Great Post - see "liturgical instructions for 1951" (Ch. 1.S. 55-58). It is also necessary to compare the ending of a great evening evening on Sunday evening and a daily evening, as well as visual when there is no liturgy of paid gifts and when liturgy serves.

If one of the week days of the Great Post, in which the full liturgy is not performed (i.e. Monday, Tuesday, Wednesday, Thursday and Friday), a temple holiday will happen, then these days the piturgy of the paid gifts is performed with reading the apostle and the Gospel after singing "May be corrected."

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