Miraculous words: prayer at the end of the Divine Liturgy in full description from all the sources we found.

Sequence of the liturgy.

(The sequence of the liturgy ... from the “Practical Guide to Orthodoxy”

What is liturgy? Sequence of the liturgy.

Liturgy is the main church service, during which the sacrament of communion is performed. Its meaning is the communion of people with the Body and Blood of Christ (the Holy Gifts), into which wine and bread are transformed during this sacrament.

Liturgy is a church-wide affair; baptized Orthodox Christians who come to church participate in it. They are not passive spectators, but pray together with the clergy. (But the first time you can be a “spectator” in order to learn how to behave correctly during this church service).

The liturgy service consists of 3 stages, following one after another without interruption. Sequence of the liturgy

Proskomedia(from the Greek “offering”) - essentially a sacrifice: preparing bread and wine in a special way for the sacrament of Communion.

Liturgy of the Catechumens- preparing those gathered in the church for prayerful participation and the performance of the Bloodless Sacrifice. Orthodox Christians (baptized) also participate here. Who are the catechumens? Catechumens - those preparing to be baptized, as well as repentants excommunicated from communion for some time.

Liturgy of the Faithful- performing a Bloodless Sacrifice. In Old Testament times, sacrifices were made with the blood of animals (lambs, doves, etc.). Then Christ made the sacrifice of His blood on the Cross. In memory of this sacrifice, the Church offers the Bloodless Sacrifice. This is bread and wine, which, under the action of the Holy Spirit, become the Body and Blood of Christ. They invite the faithful (baptized Christians); in ancient times, at this stage of the service, penitents and those excommunicated were not present in the church.

Types (ranks) of liturgy. How do different liturgies differ?

The Liturgy of St. John Chrysostom can be celebrated on all days of the year, except for the weekdays of Lent.

• The Liturgy of Basil the Great is celebrated 10 times a year: on the eve of the feasts of the Nativity of Christ and Epiphany, on the day of remembrance of St. Basil the Great on January 14 (1), on the first five Sundays of Lent, on Maundy Thursday and Holy Saturday.
• Liturgy of the Presanctified Gifts - Held on Wednesdays and Fridays of Lent. On it, believers partake of the previously consecrated (on Sunday) Holy Gifts - the Body and Blood of Christ (hence the name “presanctified.”)

When is the liturgy celebrated in churches and monasteries?

In the Orthodox Church, the Divine Liturgy is celebrated on almost all days of the year (with the exception of Mondays, Tuesdays and Thursdays of Lent). It usually begins in the morning: depending on the order adopted in a particular temple (monastery), at 7-10 am. Its duration is on average about 2 hours. On the holidays of the Nativity of Christ and Easter, the liturgy is served at night.

What are the names of the church objects used to give communion: cup, spoon, etc.?

Paten- a dish on which broken bread (Body of Christ) is laid out in the altar.

Chalice (Holy Chalice)- cup for wine (Sprinkles of Christ)

Holy shrouds(two cruciform covers with which the Chalice and paten and air (cloth cloth) are covered). On the one hand, they symbolize the shrouds with which the newborn Christ the Savior was wrapped, and on the other, the Shroud in which He was wrapped after being removed from the Cross.

Lying - a spoon with a long handle, which is used for communion.

Wine (red grape, slightly diluted with a small amount of oxen) - used after the example of how Jesus Christ consumed wine and water at the Last Supper (a prototype of the liturgy).

Prosphora- wheat leavened bread.

Sequence of the liturgy. Completion of service.

Before the start of the service, the priest, dressed in a cassock, goes out onto the solea (the elevation from which the altar part of the temple begins) and quietly reads, turning to the royal doors, the entrance prayers. He asks that God bless him to perform the Divine Liturgy, and also strengthen and cleanse him. from sins, making it possible to perform the sacrament of communion without condemnation. Turning to those standing in the temple, the priest asks their petition, the laity answer: and God will forgive you, honest father. forgive us and pray for us sinners.”

After reading the psalm, the priest enters the altar. There he puts on vestments, reading prayers that reveal the meaning of priestly robes.

What is Proskomedia? What happens during Proskomedia. Sequence of the liturgy

The priest performs this part of the service in the altar, his actions are hidden from those standing in the temple. At the same time, the altar boy (a male layman who helps the clergy in the altar), standing in front of the iconostasis, reads the services of the 3rd and 6th hour (prayer).

The proskomedia is dedicated to the main events of the Gospel history, therefore all the words and actions of this part of the service have a double meaning, meaning, on the one hand, the birth of Christ, on the other, His suffering and death. From the Orthodox point of view, redemptive

The sacrifice of Jesus Christ on Calvary and the Eucharist performed in the temple (another name for the sacrament of communion) are one and the same sacrifice. And those praying in the temple are participants in the sacrifice, and the priest is the one who makes the sacrifice. Therefore, he performs proskomedia on altar.

During Proskomedia, the preparation (cutting) of prosphoras takes place. Including from the health prosphora, the priest cuts out particles in memory of the patriarch and the ruling bishop, all Orthodox Christians and everyone mentioned about the church notes submitted by parishioners for the proskomedia, as well as for himself.

After preparing the prosphora, the chrome is censed. Coming out of the altar, the priest walks around the entire temple with the censer, reading to himself the 50th psalm of repentance. The censing symbolizes the gifts of the Magi - gold, incense and myrrh, which they brought to the newborn Christ. Incense also symbolizes a visible prayer from us to God.

What is the Liturgy of the Catechumens (Liturgy of the Word). What happens during the Liturgy of the Catechumens. Sequence of the liturgy

Before it begins, the priest and deacon pray in the altar at the holy altar, and the deacon, asking for a blessing from the priest, says: “It is time for the Lord to create, bless.” This means that everything that is humanly possible has been done for the liturgy: gifts - wine and bread - brought by people, prepared and stood on the altar. Now the time has come when God will work (perform sacred rites). This is the time of the Divine Liturgy, in which there is neither past nor future, but only the present, that is, the eternal.

Next, the priest at the altar loudly says:“Blessed is the Kingdom of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.” All the lamps in the temple are lit. The Divine Liturgy is the time of the presence of “Heaven on earth”, the coming of the Kingdom of God, which symbolizes the light in the temple.

To each petition the choir answers: “Lord, have mercy.” The great (peaceful) litany is a series of petitions to God for spiritual unity and material well-being. The word “peace” means to be in a state of peace with God, with oneself and with one’s neighbors - this is the first condition for Orthodox Christians to enter the Kingdom of Heaven. You should come to the church for the liturgy with peace in your soul. This is what everyone present is praying for.

Between the antiphons, the deacon proclaims small litanies, which begin with the words: “Let us pray again and again in peace to the Lord.” Before the singing of the 3rd antiphon, the royal doors in the altar open.

The priest in the altar at this time quietly reads priestly prayers (secret). In these prayers, he asks God to take care of the temple and those praying in it, and also to save all Orthodox Christians and preserve the Church.

Next is the Small Entrance (entrance with the Gospel). A priest emerges from the side doors of the altar, holding the Gospel above his head. In front of him is an altar boy with a candle in a candlestick. Turning to the throne in the altar, the Priest raises the Gospel high, baptizes those gathered with it and says: Wisdom, forgive.” Then he enters the altar through the royal doors. What does the gospel mean in the hand of a priest? The entrance with the Gospel symbolizes Christ's coming out to preach, and the removal of the candle symbolizes the sermon of John the Baptist. The priest secretly prays that angels will enter the altar with him, since according to Orthodox teaching, they participate in the liturgy together with people. The word “wisdom” warns those praying about the deep content of the subsequent singing and reading, and the word “forgive” (i.e., straighten up, stand straight) calls for listening with special reverence and attention. They listen to the Gospel while standing!

Then the choir sings: “Come, let us worship and fall before Christ. Save us, Son of God...”(each time the people in the frame make a bow), and then troparia and kontakion. Troparia and kontakion are church hymns that briefly express the essence of the holiday or feat of a saint, which is remembered by the Church during this laziness. The priest in the altar from the linden of all believers prays to God to forgive people for their sins, give strength to serve God and accept from them the “Trisagion” - the next chant that angels sing to God in Heaven.

What is the Trisagion? The words “Holy God, Holy Mighty, Holy Immortal, have mercy on us.” Repeated 3 times. Every time people in the temple cross themselves and bow to the waist.

Next Reading of the Prokeme and the Apostolic Letter. Before reading, the deacon says: “Let us remember” (that is, we will be very attentive), Blessing those praying, the priest says: “Peace to all” (as a necessary condition for listening to the Word of God). The reader (altar boy), coming out of the altar with a book and standing in front of the pulpit (a semicircular protrusion on the salt - an elevation in front of the iconostasis), facing the altar, answers: “And to your spirit” (i.e., we wish peace for you too), after which he proclaims: "Wisdom" because the following reading is wisdom in the literal sense of the word. What is the Prokeimenon - a short verse, usually taken from the verses of one or another psalm. It indicates the content of subsequent reading or the essence of the holiday. The reader recites the verse and the choir repeats.

Reading an excerpt from one or another epistle of the apostles means the living presence of the apostle in the temple and his preaching to those gathered. During the reading, the priest usually sits in the altar. Ego means that he is equal in dignity to the apostle. The choice of reading passage depends on the day of the year. At the end of the reading, the choir sings “Alleluia” three times, a song glorifying God and speaking of His coming to earth.

Next Reading the Gospel The deacon, having received the Gospel from the hands of the priest, leaves through the royal doors, faces the holy throne and asks the priest for a blessing to read. Having blessed the deacon, the priest says:

“Wisdom, forgive me, let us hear the Holy Gospel. Peace to all". The deacon, having announced the name of the apostle-evangelist, reads a passage from the Gospel set for a given day of the year. If a priest serves without a deacon, he reads the Gospel himself, without leaving the altar. During the reading, the altar server places a candlestick with a candle in the center of the solea. Its fire symbolizes the light of the gospel teaching.

Next is the Augmented Litany (petition). It begins with the words of the deacon, “We say with all our hearts” and with all our thoughts we say with all our hearts” (i.e. let’s say with all our hearts). For each petition, the choir sings three times: “Lord, have mercy.” At the end of the litany, the royal doors are closed. (People bow).

Next Litany of the Catechumens It begins with the words of the deacon: “Pray the catechumen, O Lord.” In the first centuries of Christianity, after this litany, all the catechumens (not yet baptized) left the church, the doors were closed, and only the faithful (baptized Orthodox Christians) remained in the church. The litany contains prayers that God will enlighten those who have not yet entered the Church, join them to the Church, have mercy and preserve them. The litany of the catechumens ends with the exclamation of the priest: “And these (those) with us glorify Your lovely and magnificent Name, the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.”

What is the Liturgy of the Faithful? What happens during the Liturgy of the Faithful. Sequence of the liturgy

The deacon proclaims: “Come out, you catechumens, come out...” so that only the faithful remain in the church to pray.

Next the Deacon proclaims:“Let us pray again in peace to the Lord.” Two litanies about the faithful follow, at the end of which the royal doors open. Baptized Orthodox Christians are reminded of the need for reconciliation with each other before receiving communion. The priest at the altar reads the secret prayers of the faithful. He asks God to help him perform the liturgy with dignity, and for those standing in the church to receive communion with a clear conscience.

Next the Cherubic Song is sung The choir slowly and solemnly sings: “Even though the cherubim, who secretly form and sing the Trisagion hymn to the Life-giving Trinity, let us now put aside all worldly cares...”, which means: “We (standing in the temple), those who mysteriously represent ourselves as the cherubim chanting the Trisagion hymn, Let’s leave all our worries behind now,” Worshipers can quietly sing along with the choir. At this moment, not only the angels serve together with the priest at the altar, but everyone in the temple has the opportunity to praise God together with the cherubim and seraphim. At this time, the priest reads a prayer in front of the throne, in which he, turning to Jesus Christ as his bishop, asks to cleanse his soul and heart from sinful motives. This prayer concerns the priest personally, since he enters the realm of a very terrible (from closeness to God) sacred rite. Then he censes the paten with bread and the cup of wine standing on the altar.

Next is the Great Entrance. A priest comes out of the side doors of the altar with a paten and the Holy Chalice, in front of him is a deacon with a censer and altar servers with candles and candlesticks. Stopping in the center of the sole, facing those standing in the church, the priest commemorates the patriarch, the diocesan bishop and all Orthodox Christians. The chorus answers; “Amen,” and the priest enters the royal doors, which are closed. The curtain is drawn over them. The carrying out of the Holy Lars (bread and wine) is called the great entrance because the Gifts are transferred from the altar to the throne to be sacrificed to God and depict the entry of Christ into Jerusalem and the procession to Golgotha, to suffer and die for the sins of people, so that this world can be saved .

The priest places the chalice and paten on the throne on the unfolded antimension and quietly reads the texts (troparia) about the removal of Jesus from the Cross, His burial, descent into hell and resurrection from the dead. The closing of the royal doors symbolizes that the Holy Sepulcher was closed with a stone.

End of the Cherubic Song. The choir sings: “For we will raise up the Kings of all, invisibly ascended by the angels, Alleluia, Alleluia, Alleluia,” that is: “...To raise the King of all, invisibly exalted by all orders of angels.” Those standing in the temple must leave all earthly worries.

Next is the Litany of Petition. It begins with the words of the deacon: “Let us fulfill (complete) our prayer, O Lord.” The choir responds to the first petitions “Lord, have mercy,” then - “Give, Lord.” During the litanies, the priest in the altar quietly reads the prayer of offering, asking God to accept the sacrifice of praise and thanksgiving from the people.

Next, the Priest in the altar calls the worshipers to peace with the words:“Peace to all,” and the deacon, going out to see the deed, calls: “Let us love one another and confess with one mind (we confess with one mind). The choir continues: Father and Son and Holy Spirit, Trinity Consubstantial and Indivisible.”

The “Symbol of Faith” is sung. By singing the Creed, worshipers openly profess the Orthodox faith. Thus, they testify before God and the Church that they are faithful to the Church and God, trust His will, which is salutary for everyone, and want to live according to faith. The deacon exclaims: “Doors, doors, let us sing of wisdom.”

Next, the beginning of the Eucharistic canon (the sacrament of communion). The deacon proclaims: “Let us become kind, let us become fearful, let us take in the Holy Ascension in the world.” The choir responds on behalf of the worshipers: “Mercy of the world, Sacrifice of praise. Priest: “They had hearts of grief.” Choir: “Imams to the Lord.” To praise God, those praying must raise their hearts upward (mountain), towards God.

Next, thank the Lord. In response to the priest’s exclamation “We give thanks to the Lord,” the choir sings: “It is worthwhile and righteous to worship the Father and the Son and the Holy Spirit. Trinity Consubstantial and Indivisible. “This chant is called “The Grace of the World.” On behalf of all Believers, the priest glorifies the Greatness of God and Her infinite perfection, thanks the Lord for the creation of the world and the redemption of mankind.

Next, the Priest at the altar proclaims: Take, eat (eat), This is My Body, which is broken for you (us) for the remission of sins. Drink of it, all of you; this is My Blood of the New Testament, which you also were washed for many times for the remission of sins.” The choir responds to each exclamation: “Amen.” These words were spoken by Christ Himself when he instituted the sacrament of communion. The priest at the altar offers the Holy Gifts as a sacrifice to God on behalf of all believers. Folding his hands in a cross shape, he takes the Chalice and Paten and, raising them above the Holy Altar, loudly proclaims: “We offer Your gifts to You for everyone and for everything” (We offer Your Gifts to You on behalf of all believers as a grateful sacrifice for everyone and for everything Your good deeds).

Next, the Choir quietly and slowly sings: “We sing to You, we bless You, we thank You, Lord, and we pray to You...” At this time, the priest is in the altar, where he offers prayers to God. At this moment, a great miracle of the Church takes place in the altar: proposal, that is, the transformation of bread and wine under the Action of the Holy Spirit into the Body and Blood of Christ is the culmination of the Divine Liturgy. In his prayers, the priest asks the Lord to send the Holy Spirit to the community of Christians standing in the church and to the Holy Gifts, so that all those present at the liturgy, having received the Body and Blood of Christ, become one Body of Christ - make up the earthly Church. Blessing the bread and wine, the priest prays to God that they become the Body and Blood of Christ.

Next is the Glorification of the Mother of God. The priest and the altar proclaim: “Exactly about our Most Holy, Most Pure, Most Blessed, Glorious Lady...” Chorus post: “It is worthy to eat, for truly to bless Thee, the Mother of God...”. The priest secretly prays for all the righteous who have fallen asleep in the faith and for the participants, so that their sins will be forgiven. In the chant “It is worthy to eat,” the Mother of God is glorified; in Heaven She is closest to God (she has surpassed the holiness of the seraphim and cherubim) and prays before Him for the entire human race.

Next: The end of the Eucharistic canon. The priest secretly prays in the altar, especially for the patriarch or for the bishop (the exclamation “first remember, Lord, our Great Lord and Father, the Most Holy Patriarch ...”).

Next Litany of Petition It begins with the words of the deacon: “Having remembered all the saints, let us pray again and again in peace to the Lord.” In special petitions, the litany asks God to spiritually elevate each of those present for worthy communion of the Holy Mysteries of Christ.

Next is the Lord's Prayer "Our Father". The priest proclaims: “And grant us, O Master, to call upon You boldly and without condemnation...” Everyone sings: “Our Father, Who art in Heaven.” All believers ask God for their daily bread - the same bread that during the Eucharistic canon became the Body of Christ. Turning to God, those present ask to deliver them from sin, so that they, as children of the Heavenly Father, can worthily enter the Heavenly Kingdom.

The Priest then says:"Peace to all. Bow your heads to the Lord." The worshipers bow their heads. The priest prays secretly at the altar. Those gathered are immersed in thoughts about God and the Kingdom of Heaven. The priest intercedes with God to ensure that everything necessary is included in this search for the Kingdom of Heaven.

Next is the Holy of Holies. We close the curtain over the royal doors. The deacon, standing on the sole facing the altar, girds himself crosswise with an orarion (a long strip of brocade) and proclaims; “Let’s hear it,” then enters the altar. The priest from the altar proclaims: “Holy to holies.” The chorus answers: “One is Holy. There is one Lord Jesus Christ to the glory of God the Father.” The altar server places a candlestick with a burning candle in the center of the solea.

Next, the Choir sings spiritual chants, or the reader loudly reads prayers for holy communion for everyone. As a rule, preparations for it take place in the Temple: a passage to the salt is cleared in the center. After the deacon has entered the altar, the priests receive communion there. Only after receiving communion themselves can they leave the altar to give communion to the people. Having received communion, the priest leading the service crushes the particles of the Lamb with the inscriptions “NI” and “KA” for communion for the laity (depending on the number of communicants in the temple) and carefully pours them and the Chalice; then covering it with a cover.

Next comes the communion of the laity. The curtain opens over the royal enemies and the gates themselves, from which the priest comes out with the Chalice and proclaims: “Come with the fear of God and faith!” The chorus answers: “Blessed is he who comes in the Name of the Lord, God the Lord, and he who appears to us.” The priest reads a prayer before communion: “I believe, Lord, and I confess...” which everyone preparing for communion repeats to themselves. To everyone approaching the Holy Chalice, the priest says: “The servant of God is communing (you must say your name).” The choir sings repeatedly: “Receive the Body of Christ, taste the immortal Source,” and at the end of communion: “Alleluia.” At the end of communion, the priest enters the altar and places the Chalice on the throne. The deacon, reading the Easter prayers, drops into the Chalice pieces of prosphora that were lying on the paten from the proskomedia (the first part of the service). This is how the commemoration of the living and the dead ends: immersing particles in the Chalice in memory of them means that their sins are washed away by the Blood of Christ. Then the priest censes the Holy Gifts and, turning to those who are in the temple, blesses them with the Chalice, exclaiming; “Save, O God, Thy people and bless Thy inheritance.” The choir responds on behalf of the believers: “By seeing the True Light, by receiving the Heavenly Spirit, we have acquired true faith. We worship the Indivisible Trinity: for She has saved us” (“We have seen the light of truth, received the Heavenly Spirit, found true faith, we worship the Indivisible Trinity, for She has saved us”).

Completion of the Divine Liturgy. In the altar with the royal doors open, the priest censes the Removed Gifts and, having bowed to Them, takes the Cup with the words: “Blessed is our God.” Turning his face to the believers (with the Cup and hands), he says: “Always, now and ever and unto ages of ages.” The choir sings: “May our lips be filled with Thy praise, O Lord,” and the deacon leaves the royal doors to perform the last litany of thanksgiving (begins with the words “Forgive us...” (“stand up reverently”).

Next is the Prayer Behind the Ambon. The priest leaves the altar part of the temple, descending from the solea behind the pulpit, stands among the laity and faces the altar and prays: “Bless those who bless Thee, O Lord...”. The sacred actions in the altar part of the temple are completed, the priest blesses God for holy communion and asks Him to preserve the Church in the fullness that He communicated to it at the Divine Liturgy.

Next Vacation. The priest proclaims (on Sunday): “Risen from the dead, Christ, our true God... will have mercy and save us, as He is Good and Lover of Mankind” and makes the sign of the cross over the laity. The choir sings many years (“Our Great Lord and Father...”). The priest gives a cross for those praying to kiss.

Dismissal is the final prayer with which the priest blesses those gathered to leave the temple. Usually at this time prayers of thanksgiving are read after Communion. After everyone has approached the cross, the priest, having crossed the laity, returns to the altar. The royal doors and the curtain over them are closed. The lamps in the temple are extinguished.

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Question. Who brought the liturgy to the composition in which it is now celebrated in the Orthodox Church?
Answer. The Liturgy was presented in its present composition by the saint, and then, for the convenience of everyday performance, some of the prayers in it were summarized by the saint.

Question. On what days is the Liturgy of St. Basil the Great celebrated?
Answer. The Liturgy of St. Basil the Great is celebrated ten times a year: in memory of this saint - January 1/14; on five Sundays of Lent; on Maundy Thursday; on Holy Saturday; on the eve of the Nativity of Christ and the Epiphany, or on the very days of these holidays, when their eves take place on Saturday or Sunday.

Question. What is depicted in the liturgy?
Answer. In the liturgy, under the external rites, the entire earthly life of the Lord Jesus Christ is depicted, such as: His birth, teaching, deeds, suffering, death, burial, resurrection and ascension into heaven.

Question. How is the liturgy divided?
Answer. The liturgy is divided into three main parts: the proskomedia, the liturgy of the catechumens and the liturgy of the faithful.

Part one. Proskomedia

Question. What does the word mean proskomedia?
Answer. Word proskomedia Means bringing.

Question. Why is the first part of the liturgy called this?
Answer. It is so called from the custom of ancient Christians to bring bread and wine to church for the celebration of the Sacrament. For the same reason, bread began to be called prosphora, What means offering.

Question. What is proskomedia as part of the liturgy?
Answer. Proskomedia is the preliminary preparation of bread and wine for the celebration of the Sacrament.

Question. Where and how is proskomedia performed?
Answer. Proskomedia is performed on the altar. Having put on sacred clothes and read the preliminary prayers, the priest takes out from the prosphora the part required for the performance of the Sacrament, called Lamb, puts it in the center paten, cuts crosswise and pierces with a spear; then pours it into chalice the required portion of wine combined with water. In preparing the substance for the Sacrament in this way, the priest recalls some prophecies and foreshadowings, and in part the very incidents relating to the Nativity and death of the Savior on the Cross.

Question. What action does the priest perform in preparing the substance for the Sacrament of Communion?
Answer. After preparing the substance for the Sacrament of Communion, the priest also removes particles from the other four prosphoras: from the second prosphora a particle is taken out in honor and memory of the Mother of God and placed on the right side of the Lamb; from the third - nine particles in honor and memory:
1) John the Baptist,
2) prophets,
3) apostles,
4) saints,
5) martyrs,
6) reverends,
7) moneyless,
8) the righteous parents of the Holy Virgin Mary - Joachim and Anna and all the saints,
9) saint or saint (depending on whose liturgy is being celebrated).

These nine particles are placed on the left side Lamb, in three rows, in the likeness of the nine ranks of the heavenly hierarchy. Particles are taken out of the fourth prosphora: about the spiritual authorities and in general about living Orthodox Christians. From the fifth prosphora a particle is taken out in memory of the most holy patriarchs, pious kings and queens, and several particles are separated for the departed with the hope of resurrection and eternal life.

All particles removed from the last two prosphoras are located in two rows, on the paten at the bottom Lamb. Thus, the Lamb (depicting Jesus Christ), reclining on the paten among all the removed particles as the King of glory and the mysterious Head of the Church, triumphant in heaven and militant on earth under the sign of His cross, is surrounded by the army of heaven and earth.
During these actions of proskomedia, the priest glorifies the saints, prays for the living and the dead.

After being fragrant with incense star, he delivers it over Lamb; then, after smelling three cover, one of them lays on paten, the other - on chalice, and the third, large one, called air, extends over both; finally, having shown the offered Gifts three times, that is, bread and wine, he prays to the Lord to bless these Gifts and accept them into His heavenly altar.

Question. What bread and what wine is used for the Sacrament of Communion?
Answer. Following the example of Jesus Christ and the apostles, clean, wheat, leavened bread is used for the Sacrament of Communion; and the wine is red, as a substitute for the Blood of Jesus Christ.

Question. Why is the bread prepared for the Sacrament called Lamb?
Answer. Because it represents the image of the suffering Christ, just as it represented Him in the Old Testament Passover Lamb, which the Israelites, by command of God, slaughtered and ate in memory of their deliverance from destruction in Egypt.

Question. What is depicted in the proskomedia by the removal from the first prosphora of a part called Lamb, cutting and perforating it with a copy and pouring it into chalice wine combined with water?
Answer. These actions depict not only the birth, but also the suffering of Jesus Christ, for the Son of God became incarnate for this purpose, in order to suffer and die for the salvation of the world.

Question. Why is the wine for the Sacrament dissolved in water?
Answer. In commemoration of the fact that when, during the crucifixion of Jesus Christ on the cross, one of the soldiers pierced His side with a spear, blood and water poured out of this ulcer.

Question. What do the altar on which the proskomedia is celebrated and the paten on which the Lamb is laid signify?
Answer. The altar symbolizes the Bethlehem den, where Jesus Christ was born, and Mount Golgotha, on which He was crucified, and paten- a manger and His tomb.

Question. What does it represent? star, supplied on top Lamb?
Answer. Zvezditsa depicts that wonderful star that once led the Magi to Bethlehem to worship the born Savior.

Question. What do they represent? covers which are entrusted to the Holy Gifts?
Answer. Two small cover symbolize the shrouds with which the Divine Child was wrapped, and big- the shroud with which the body of the deceased Savior was wrapped.

Question. What does it mean to burn the offered Gifts three times?
Answer. This censing serves as a remembrance of those gifts: Zlata, Lebanon and Smyrna which the Magi brought to the born Savior, and those aroma And peace with which His most pure body was anointed during burial.

Question. How does the proskomedia end?
Answer. Proskomedia ends release, pronounced by the priest, and by incense of the altar and the entire temple.

Question. Why is this censing performed?
Answer. To denote the mysteriously spreading grace of the Holy Spirit. The cutting of the throne, altar and icons is done to express respect and reverence for them; and the incense of those present is for their sanctification and in commemoration of their prayers.
Note. Since the proskomedia is performed quietly in the altar, the so-called watch- 3rd, 6th, and sometimes 9th, so that those present in the temple are not left without reverent reflection and prayerful guidance.
The clock is a collection of some psalms of the Inspired King David and edifying prayers written by the holy fathers.
The 3rd, 6th and 9th hours successively remember the condemnation of the Lord to death, His crucifixion and death itself, and moreover, the 3rd hour brings to mind the descent of the Holy Spirit.

Part two. About liturgy

Question. Why is the second part of the liturgy called liturgy? catechumens?
Answer. It is called so because the catechumens, that is, those preparing for baptism, are allowed to listen to it, as well as the repentant, who are not allowed to receive communion.

Question. How does this part of the liturgy begin?
Answer. Standing before the throne, the priest begins this part of the liturgy with a blessing, or glorification, of the kingdom of the Most Holy Trinity. He proclaims: blessed is the Kingdom of the Father and the Son and the Holy Spirit... and the face, in confirmation of these words, cries out: Amen, that is true, or May it be so.

Question. What does the exclamation remind us of? blessed is the Kingdom of the Father and the Son and the Holy Spirit?
Answer. The fact that in the mystery of the incarnation of the Son of God we clearly recognized the mystery of the Most Holy Trinity.

Question. What are the main actions that make up the Liturgy of the Catechumens?
Answer. In addition to the prayers read secretly by the priest in the altar, the liturgy of the catechumens consists of:
1) one great and two small litany,
2) antiphons,
3) song: The only begotten Son and Word of God...
4) blessed,
5) small entrance with the Gospel,
6) song: Holy God, Holy Mighty, Holy Immortal...
7) reading the Apostolic Epistles or Acts and the Gospel,
8) strictly litany,
9) prayer for the catechumens.

Question. What's happened litany?
Answer. Great litany starting with the words: let us pray to the Lord in peace, - there is a long-term connection of prayers for spiritual and physical benefits, temporary and eternal. Prayers are offered for all people, and especially for the pastors of the Church. In small litanies, prayers for spiritual and physical blessings are presented in abbreviated form. Both the great and small litanies end with the encouragement of believers to surrender themselves and their whole lives to Christ our God, with the remembrance of the Mother of God and all the saints as our intercessors before the Lord. The priest, following the words of the deacon in secret prayer, always proclaims praise to the Triune God at the end of the litany.

Question. What does the beginning of the litany lead us to? let us pray to the Lord in peace?
Answer. It disposes us to true prayer; for the word world here it means peace with God, right faith, a clear conscience and agreement with all people, without which one should not begin to pray.

Question. What's happened antiphons?
Answer. Psalms, or verses, which are partly taken from the Old Testament, and partly recall New Testament events and show that the One about whom the prophets predicted, that is, the Savior, has already appeared in the world.
The antiphons are divided into three parts for the glory of the Most Holy Trinity and are sung by both faces on two choirs alternately, in imitation of the Angels proclaiming the glory of God to each other. The singing of antiphons was established by Saint Ignatius the God-Bearer, whom Jesus Christ blessed among the children brought to Him.

Question. Why is it sung and what does the song remind us of: Only Begotten Son and Word of God?
Answer. The song is sung in honor and glory of the Son of God, who became incarnate for us men and for the sake of our salvation, and reminds us of: 1) the words of John the Baptist spoken about Jesus Christ: behold the Lamb of God, take away the sins of the world, and 2) the baptism of the Savior in the Jordan, when the heavenly voice of God the Father solemnly testified: This is My beloved Son, in Him I am well pleased.

Question. What's happened blessed?
Answer. This is the name of verses from the Gospel, depicting those great virtues that the Savior teaches us, and for which he promises us eternal bliss in the kingdom of heaven. Blessed begins with the words of the prudent thief: in Your Kingdom remember us, O Lord...

Question. How is the small entrance made with the Gospel?
Answer. The royal gates open, and the priest, preceded by a deacon with the Gospel, exits the altar through the northern door into the middle of the church with a lighted lamp presented and again enters the altar through the royal gates.

Question. What does the entrance with the Gospel represent?
Answer. It depicts Jesus Christ appearing into the world after His baptism and desert solitude and beginning to preach the Gospel ().

Question. What do the words mean: wisdom, forgive me, - pronounced by the deacon among the royal doors, during the exaltation of the Gospel?
Answer. In a word wisdom the deacon admonishes us that the Gospel preaching is true wisdom, making people wise and saving; but in a word sorry, according to the interpretation of Saint Herman, it inspires us to raise our thoughts and hearts from the earthly to the heavenly and to comprehend the blessings given to us. For this reason, the face, as if pointing to those present in the temple at the Savior who had appeared in the world, invites them to approach Him, bow and prostrate themselves before Him with joy and reverence: come, let us bow down and fall before Christ... alleluia.

Question. What does the word mean: hallelujah?
Answer. Word hallelujah means: praise God. The singing of this song is set in imitation of the Angels proclaiming to God: hallelujah.

Question. What does the lit lamp carried before the Gospel represent?
Answer. It depicts:
1) prophets who predicted the coming of Christ;
2) John the Baptist, who announced to the Jewish people that Christ is the expected Messiah, and whom the Savior Himself called a burning and shining lamp,
3) the spiritual light of the Gospel teaching, enlightening people ().

Question. What does the procession of the clergy with the Gospel through the royal gates to the altar to the throne signify?
Answer. It is significant that the saving preaching of Jesus Christ takes us to heaven, represented by the altar, and makes confessors of the Gospel, that is, true believers, heirs of the Kingdom of Heaven.

Question. What does the priest do upon entering the altar?
Answer. Upon entering the altar, the priest glorifies the holiness of the Triune God, clearly preached in the teaching of the Gospel, proclaiming: For You are holy, our God, and we send up glory to You, the Father and the Son and the Holy Spirit... After which the face, on behalf of the faithful, begins to worship the Most Holy Trinity with the Trisagion hymn: Holy God, Holy Mighty, Holy Immortal, have mercy on us!

Question. What should you notice about this song?
Answer. This song was accepted by the Church from heavenly revelation. During a prayer service on the occasion of a prolonged earthquake in Constantinople, one youth, caught up into heaven by an invisible force, heard the voice of Angels there singing a song: Holy God, Holy Mighty, Holy Immortal- and handed it over to the people. When all the people shouted this song, the disaster immediately stopped.

Question. What does the reading of the Epistles and Acts of the Apostles signify?
Answer. The sermon of the apostles themselves, who announced to the world about the coming of Jesus Christ to earth for the salvation of people. Therefore, while reading the Apostolic Scriptures, we should have such attention and reverence as if we were seeing and hearing the apostles themselves.

Question. What's happened prokeimenon and why is it sung before the reading of the Apostolic Scriptures?
Answer. The prokeimenon is a short verse selected from the Holy Scriptures, mainly from the psalms of the king and prophet David, containing a prophecy about Jesus Christ. The Prokeimenon is sung to prepare those who are about to read and listen to the Apostle and the Gospel in order to explain the content of the day's service.

Question. Why are the Apostolic Scriptures read before the Gospel?
Answer. Because the Savior Himself sent His disciples before Him with the preliminary preaching of the Gospel.

Question. What does reading the Gospel signify?
Answer. The preaching of Jesus Christ Himself. Therefore, when reading the Gospel, we should have such attention and reverence as if we were seeing the Savior Himself and hearing from His Divine lips the word of life and salvation.

Question. Why are the words said before reading the Gospel: let's remember... wisdom, forgive me?
Answer. These words are always spoken to arouse in us reverent attention to the Divine service being performed and to encourage us to stand decently in the temple of God.

Question. Why does the priest, before reading the Gospel, bless the people, exclaiming: peace to all?
Answer. With these words, the priest calls upon Christians the peace and blessing of God, like the Savior, Who gave and left peace to the apostles ().

Question. What does censing before reading the Gospel signify?
Answer. It signifies that through the teaching of the Gospel the whole world has been filled with the grace of God.

Question. Why does the face exclaim before and after reading the Gospel: glory to you, Lord, glory to you?
Answer. In order to express joy, praise and gratitude to the Lord, who has made us worthy to hear the saving truths of the Gospel.

Question. What words does it begin with? strictly litany?
Answer. It begins with words that encourage us to pray diligently: with all our hearts, and with all our thoughts, with all our hearts.

Question. Why is this litany called purely?
Answer. Because in it, after each prayer, the appeal is strengthened or, more precisely, tripled: Lord have mercy.

Question. Why, after the special litany, are believers invited to pray for the catechumens?
Answer. Because, out of Christian love, we must desire and ask the Lord for happiness and salvation for our neighbors, as for ourselves.

Question. What is asked in prayer for the catechumens?
Answer. So that the Lord, having enlightened those catechumens with the true faith, would join them to the Orthodox Church and grant them spiritual benefits, so that they would glorify with us the most honorable and magnificent name of the Father and the Son and the Holy Spirit.

Question. How does the Liturgy of the Catechumens end?
Answer. Commanding the catechumens to leave the church: elits of the announcement, come out...

Question. What does this exclamation remind us of?
Answer. The fact that in ancient times at this time catechumens and publicly penitents were driven out of the temple.

Question. What should we think about now, when we see neither the catechumens nor the repentant leaving the temple?
Answer. We must reflect on our unworthiness, repent and be touched in our souls, and secretly ask the Lord for the remission and cleansing of our sins.

Part three. About the Liturgy of the Faithful

Question. What is Liturgy of the Faithful?
Answer. The liturgy of the faithful consists of offerings to the Almighty from some faithful sacrifices of praise and thanksgiving, in the consecration of the Gifts and their communion.

Question. How it begins Liturgy of the Faithful?
Answer. After the proclamation: elitsy catechumen, come out, - the deacon, with two short litanies, invites the faithful to pray for themselves, and with a word wisdom, repeated twice, encourages them to pay special attention to the subsequent sacred rite. Meanwhile the priest is over the open antiminsom, depicting the altar of the Lord, secretly offers prayers to the Lord for himself and for all people, and concludes the deacon’s second litany with the exclamation: as if we always keep under Your power...

Question. What follows after the exclamation with which the priest concludes the second litany?
Answer. Then the royal gates open and the singing of the Cherubic song begins: as the Cherubim secretly form and sing the Trisagion hymn to the Life-Giving Trinity, let us now put aside all worldly cares... For let us raise up the King of all, invisibly carried by the angels. Alleluia, alleluia, alleluia.

Question. Why is this song called Cherubic?
Answer. Because it invites believers to the mysterious, together with the Cherubim, glorification of the Triune God.

Question. How can the Cherubic Song be stated more clearly?
Answer. You can put it this way. We, mysteriously depicting the Cherubim and together with them singing the Trisagion hymn to the Life-Giving Trinity: hallelujah, - let us now put aside all concern for the affairs of this life, and let us raise up the King of all Jesus Christ, invisibly carried by the army of angels.

Question. What means unbearable?
Answer. Greek word dory means spear, therefore unbearable means accompanied with spears, so in ancient times armed bodyguards solemnly accompanied kings..

Question. What does the Cherubic Song encourage and teach us?
Answer. This touching song encourages us, with the purity of soul characteristic of the Cherubim, to glorify the Most Holy Trinity and teaches us, with undoubted faith, zeal, fear and reverence, to meet the heavenly King Christ, invisibly coming to the temple to offer Himself at a holy meal as a sacrifice to God the Father for the whole world and offer His Body and Blood as food to the faithful through the Sacrament of Communion.

Question. What do the priest and deacon do while singing the first half of the Cherubic Song, before the words as if we will raise up the Tsar all?
Answer. While singing the first half of the Cherubic Song, the priest offers a prayer to the Lord, and the deacon censes, reading the psalm in secret: have mercy on me, O God, according to Your great mercy. After this, the priest and deacon read the Cherubic Hymn three times, then both go to the altar. Then the Great Entrance takes place, in which the Holy Gifts are transferred from the altar to the throne for their consecration.

Question. How is the Great Entrance with the Holy Gifts performed?
Answer. The Great Entrance with the Holy Gifts is performed as follows. On the shoulder of the deacon, holding a censer with incense, the priest places the air that overshadowed the Gifts, and on his head - a paten with a prepared Lamb; He himself takes into his hands a chalice filled with wine and water. Both clerics come out of the north door to the people, praying aloud: Our great lord and father, His Holiness Patriarch of Moscow and All Rus'...may the Lord God remember in His Kingdom... Upon the entrance of the clergy into the altar through the royal gates, the Holy Gifts are placed on the throne, the gates are closed and covered with a curtain, and the face ends the Cherubic Hymn : as if we will raise up the King of all, the angels invisibly carry the chinmi. Alleluia, alleluia, alleluia.

Question. What do the words express: as if we will raise up the Tsar all?
Answer. They express that in ancient times, Roman soldiers, when proclaiming a newly elected emperor, raised him on a shield in the middle of the legions, so that he appeared on top of the spears surrounding him. So the deacon appears from the altar, as if one of the invisible legion of Angels, raising above his head, on a paten, like on a shield, the King of all in the humble form of the Lamb.

Question. What does the Great Entrance with the Holy Gifts mean?
Answer. The Great Entrance with the Holy Gifts means not only the procession of Jesus Christ to free suffering and death, but also the transfer of His most pure body from the cross and from Golgotha, where He was crucified, to the tomb. The priest and deacon carrying the Holy Gifts depict Joseph and Nicodemus, who participated in the removal from the cross and burial of the deceased Savior. The air on the deacon's shoulder signifies the shroud, one of the small covers is the sir, with which the head of Jesus was entwined, the other is His burial shrouds. The censer with incense represents myrrh and aloes, with which the most pure body of the Savior was anointed during its placement in the tomb and burial. The entombment and burial of Jesus Christ is depicted by placing the transferred Holy Gifts on the antimension lying on the throne, covering them with air and censing. Therefore, during this action, the priest reads troparia, which depict a brief history of the burial of Christ, the indescribable omnipresence of His Deity and the grace of the life-giving tomb, which through the rise of the Savior became the source of our resurrection.

Question. What signification do the throne, the antimension, the air with which the Gifts are covered, the star remaining on the paten, the closing of the royal gates and closing them with a curtain have?
Answer. After the transfer of the Holy Gifts from the altar, the throne depicts the helix, where the coffin of Christ was carved out of stone, and the antimension is this very coffin. The air covering the Gifts signifies the large stone that Joseph rolled against the door of the tomb. The star remaining on the paten signifies the seal applied to this stone by the Jewish high priests and Pharisees. The closed royal gates and the curtain signify the guards assigned to the tomb of the Savior.

Question. What action is performed upon transferring the Holy Gifts from the altar to the altar?
Answer. After the transfer of the Holy Gifts from the altar to the altar, all those present in the temple are invited to prayer, to witness mutual brotherly love and their common soul of faith, and thus prepare to offer the Gifts as a sacrifice to God.

Question. How are those present in the temple invited to prayer?
Answer. The deacon pronounces the litany: let us fulfill our prayer to the Lord, - in which he invites those present to pray for the offered Gifts, so that they may receive sanctification, and sets out other petitions for spiritual and heavenly benefits. The priest, in secret prayer, asks the Lord to grant him permission to make this verbal and bloodless sacrifice.

Question. How are those present in the temple invited to witness mutual brotherly love?
Answer. In order to invite those present in the church to witness mutual brotherly love, the priest greets them with the words: peace to all, and the deacon exclaims: let us love one another, that we may be of one mind. Lik says on behalf of all believers: Father and Son and Holy Spirit, Trinity Consubstantial and Indivisible, - showing that they maintain mutual love and unanimously confess the true God.

Question. How should those present in the temple testify to mutual brotherly love?
Answer. According to the deacon: let's love each other, - ancient Christians proved mutual brotherly love in the temple itself by kissing each other; but now only the clergy at the altar testify to such love by kissing, while others are left to mark the outer ritual of kissing with the inner disposition of the soul.

Question. How are those present in the temple invited to bear witness to the common faith?
Answer. The curtain at the royal gates opens, and the deacon, inviting those present to testify to their common faith in the true God, exclaims: . The person on behalf of those present begins to sing the Creed, so that everyone confesses the rightness of their faith before the whole Church.

Question. What do the words mean: doors, doors, let us smell wisdom?
Answer. Words: doors, doors- mean that the Sacrament is ready to be revealed and communicated to everyone through faith. The same signifies the opening of the curtain at the royal gates and the rising of air from the vessels, paten and chalice. During the entire singing of the Creed, the air fluctuates over the Holy Gifts as a sign of the quiet breath of the Holy Spirit (that is why the great cover is called air). In words: let us smell wisdom- encourages special attention to the wisdom of God preached in the Creed.

Question. How else do those present in the temple prepare for the offering of Gifts as a sacrifice to God?
Answer. So that those present in the church may be even more honored by the spectacle of Christ’s bloodless sacrifice, the deacon proclaims: let us become kind, let us become fearful, let us bring holy offerings to the world. With this exclamation, the faithful are encouraged to stand in the temple during the offering of the sacrifice as it is fitting to stand before the face of God Himself, that is, with fear and trembling. To the deacon’s exclamation, the lyce answers for everyone: mercy of the world, sacrifice of praise. These words mean that we will bring to the Lord the mercy of peace, that is, mercy towards others as the fruit of mutual peace and love and the sacrifice of praise, that is, praise and thanksgiving. Then the priest, for such pious readiness of the faithful, expresses a desire that they may be worthy to receive three spiritual gifts from each person of the Most Holy Trinity, greeting them with the apostolic words: the grace of our Lord Jesus Christ and the love of God and the Father and the communion of the Holy Spirit be with you all. The face responds with the wish that these spiritual gifts remain inseparable from his spirit: and with your spirit. Finally, in order to further remind those present of the importance of the present hour, the priest exclaims: woe we have hearts, - and thereby convinces one to ascend in spirit above all earthly things, for the celebration of the Sacrament itself and the offering of Gifts as a sacrifice have already begun. The face is responsible : imams to the Lord, - that is, we have directed our hearts above all earthly things - to the Lord.

Question. How does the Sacrament of Communion begin?
Answer. Beginning the celebration of the Sacrament of Communion, the priest, like Jesus Christ Himself, the Legislator of this Sacrament, who began it with thanksgiving to the Father, calls on all the faithful to thank the Lord. Then while singing it is worthy and righteous to worship the Father and the Son and the Holy Spirit... raises a secret prayer to the Heavenly Father, in which he glorifies and thanks the Lord Almighty for all the wondrous blessings shown to the human race, starting from the creation of the world until its redemption. He also thanks for the service given to us, which the Almighty is pleased to accept from us, while the Angels serve Him and, contemplating the victory of His goodness, glorify Him, singing, blatantly, appealingly and verbally. The priest pronounces these words out loud; and the face immediately begins to glorify the Triune God with the song of the Seraphim: Holy, Holy, Holy is the Lord of Hosts, fill Heaven and earth with Your glory; - and with this heavenly song he connects the earthly exclamations of the Jewish youths: Hosanna in the highest, Blessed is He who comes in the name of the Lord...- with which they greeted the Savior at the gates of Jerusalem, coming with palm branches to meet Him as King.

Question. What do the words mean: singing, crying, calling and speaking?
Answer. These words refer to the Seraphim, whom the prophet Ezekiel and the Apostle John saw in the mysterious images of an eagle, a calf, a lion and a man. In the form of an eagle the Seraphim sing, in the form of a calf they cry out, in the form of a lion they cry out, in the form of a man they say a solemn song: Holy, Holy, Holy is the Lord of Hosts.

Question. What do the words mean: Hosanna in the highest...
Answer. Among the Jews, these words were proclaimed at the meeting of Sovereigns and other great men sent by God to deliver them from troubles as a benevolent greeting and expression of high respect, devotion and gratitude to them. The Christian Church, reverent for its Redeemer and recognizing Him as the Conqueror of hell and death, the Giver of all temporal and eternal blessings, in imitation of Jewish children () in the words: Hosanna in the highest...- greets the Lord in those solemn moments when He comes invisibly from heaven to the temple, as to the mysterious Jerusalem, to offer Himself at a holy meal, as on the altar of the cross, as a sacrifice to God the Father for the salvation of the world. With this greeting, believers testify that Hosanna, that is the rescue, is given from the Lord, who comes to us and is present together in the highest - above the Angels and all the Heavenly Powers.

Question. How does a priest perform the Sacrament of Communion and offer the Holy Gifts as a sacrifice to God?
Answer. The priest performs the Sacrament of Communion as established by Jesus Christ; he pronounces the same words that the Savior Himself spoke: take, eat, this is My Body... Drink from it all, This is My Blood of the New Testament... Then, remembering His saving commandment: do this in remembrance of Me,- the priest offers up the Holy Gifts on behalf of the faithful to God the Father, proclaiming: Yours from Yours bringing to You for everyone and for everything. Thus, saying that Your Gifts - bread and wine, from among Your creations, chosen by Your Only Begotten Son and commanded to us, we sacrifice to You for the salvation of all people and for all Your benefits. The face begins to sing this verse: We sing to You, we bless You, we thank You, O Lord, and we pray to You, our God. While singing this verse, the priest, raising his hands to the mountain, calls on the Holy Spirit three times both on all people and on the Gifts that are presented. Then, pronouncing the mystical words, he blesses with the sign of the cross first the bread on the paten, and then the wine in the chalice, and finally both, as constituting a single Sacrament. Thus, by remembering the words spoken by the Savior at the Last Supper, with the prayerful invocation of the Holy Spirit and the mysterious blessing, the offered Gifts are sanctified. Then the greatest miracle of God’s almighty love occurs - the Holy Spirit Himself descends from heaven and transforms bread and wine into the true Body of Christ and into the true Blood of Christ. “During the consecration of the Gifts,” says John Chrysostom, “Angels stand before the priest, and the entire rank of Heavenly Powers flocks to exclamations, and the whole place around the altar is filled with Angelic faces in honor of the One reclining at the table.” At this time, the ringing of the bell encourages those present in the church to pray most fervently, and those absent are given notice so that everyone should leave their studies for a few minutes and join their prayer to the prayers of the Holy Church.

Question. What follows the consecration of the Gifts?
Answer. After the consecration of the Gifts, seeing Jesus Christ Himself before his face as the Sacrifice slain for the whole world, the priest gratefully remembers all the saints who have pleased the Lord, begging Him to visit us with His bounties through their prayers and intercession, considerably, that is, mainly before the saints, remembers out loud about our Most Holy, Most Pure, Most Blessed, Most Glorious Lady Theotokos and Ever-Virgin Mary, which the face pleases with a solemn song: it is worthy to eat as truly... magnifying Her The most honorable Cherub and the most glorious without comparison Seraphim. Then the priest prays for the departed, with the hope of resurrection and eternal life, and for the living: for the patriarch, for bishops, for priests, for deacons and for all the clergy, for the entire universe, for the Holy, Catholic and Apostolic Church, for our country, for authorities and her army, so that we may lead a quiet and serene life in all piety and purity. Remembering all our needs and troubles in this life, the priest asks all members of the Church for the necessary benefits. But since the good of the Church itself, which is a universal good, is achieved primarily by the worthy service of pastors, the priest encourages them to pray for them with the exclamation: first remember, Lord, the Great Lord and Father of our Holy Patriarch of Moscow and All Rus'...(and: The Most Reverend Metropolitan, or: The Most Reverend Archbishop...), to which the face cries out: and everyone and everything. Finally, the priest concludes the thanksgiving and sacrifice for the whole world with the exclamation: and grant us with one mouth and one heart to glorify and glorify Your most honorable and magnificent name, the Father and the Son and the Holy Spirit, now and ever and unto ages of ages, - thus beseeching the Lord to bring all people into the unity of faith and knowledge of the Son of God and to grant to all unanimity to glorify His great name.

Question. What action is performed after the grateful remembrance of all the saints before the consecrated Gifts and prayer for the living and the dead?
Answer. After the grateful remembrance of all the saints before the consecrated Gifts and prayer before them for the living and the dead, the priest prepares those present in the church for Holy Communion, calling upon them mercy from above: and may the mercies of the Great God and our Savior Jesus Christ be with you all! And since the greatest of all heavenly mercies is that we are worthy to partake of the Holy Mysteries, the priest secretly begs God for this, and the deacon, standing on the pulpit, pronounces a litany in which he invites the faithful, having remembered all the saints, to pray in order The Lord accepted the offered and consecrated Gifts into His heavenly altar, sent down to us Divine grace and the gift of the Holy Spirit, and so that through these Gifts He would grant us sanctification. At the conclusion of the litany, in order to further prepare ourselves and those about to receive the Sacrament of Communion through the most God-pleasing of all prayers, which the Savior Himself taught us, the priest proclaims : and grant us, O Master, with boldness,Dare without condemnation to call upon You, Heavenly God the Father, and say. After which the Lord’s Prayer is sung: Our Father. Believers, approaching Holy Communion, must have inner peace, and therefore the priest greets them with the desire for this peace: peace to all, - and the deacon invites them to bow their heads before the Lord as a sign of humility, with the hope of receiving from Him the necessary benefits requested by the priest’s secret prayer: grace, and compassion, and love for mankind of Your only begotten Son... At this time, the deacon girds himself with an orar in a cross shape and, arousing the attention of the faithful with the word: let's remember, - enters the altar for communion of the Holy Mysteries; and the royal gates are closed with a curtain.

Question. Why at this time does the deacon gird himself crosswise with an orar?
Answer. He will gird himself so that: 1) he can serve more easily during communion; 2) covering himself with an orar, express his reverence for the Holy Gifts, in imitation of the Seraphim, covering their faces before the unapproachable light of the Divine.

Question. What action is performed after the deacon’s exclamation: let's remember- and closing the royal doors with a curtain?
Answer. The priest, having raised the venerable Body of Christ above the paten, solemnly proclaims: holy of holies. This is how each of us is given to understand how holy we must be in order to worthily begin to receive the Holy Mysteries. Lik, on behalf of the faithful, answers: there is one Holy One, one Lord, Jesus Christ, for glory God the Father. Amen.- thereby confessing that none of us has our own holiness from ourselves, and human strength is insufficient for this, but we all acquire this holiness through Christ. Then the priest, imitating Jesus Christ, who broke bread during the establishment of the Sacrament (), splits the Holy Lamb into four parts and places them crosswise on the paten. Then one part of the Lamb containing the image of the word Jesus, puts it into the chalice to combine both types of Sacrament and pours some warmth into the chalice. Finally, first the priest, and then the deacon, reverently partake of the Holy Mysteries. At this time, the lyric sings the sacramental verse in order to occupy the attention of those ahead with reverent reflections.

Question. What represents the elevation of the Holy Lamb above the paten and its fragmentation into four parts?
Answer. The elevation of the Holy Lamb above the paten and its fragmentation into four parts depicts the ascension of Jesus Christ to the cross and on it His suffering and death. For this purpose, there will be a chalice near it, containing the blood and water that flowed out from the Savior’s pierced ribs.

Question. Why is heat poured into the chalice?
Answer. For a greater resemblance to the warmth of the blood that flowed from the pierced ribs of the Savior, and so that the warmth produces in our mouths the feeling that we are tasting the truest Blood of Christ.

Question. What is depicted through the communion of the Body and Blood of the Savior?
Answer. Through the communion of the Body and Blood of the Savior, His burial and resurrection are mysteriously depicted. According to the interpretation of the saint, “when we partake of the Body and Blood of Christ, then through this we perform the sacrament of His burial, and He, as it were, descends into the grave with His flesh into our wombs; having descended into the inner repositories of our hearts, he then resurrects in us and brings us to life together with Himself.”

Question. What action is performed upon the clergy receiving communion?
Answer. After the clergy have received communion, the royal gates are opened, and the deacon, holding the chalice with the Body and Blood of Jesus Christ in both hands, calls those present to the communion of the Holy Mysteries, exclaiming: approach with the fear of God and faith,- and those who have prepared for communion begin the Sacrament while singing the verse: Receive the Body of Christ, taste the immortal Source. After the communion of the faithful, the priest lowers into the chalice the particles taken from the prosphora at the proskomedia in honor of the Mother of God and the saints, as well as for the living and the dead.

Question. What are the particles of prosphora that lie near the Lamb and are then put into the chalice?
Answer. The particles represent the very persons in whose name they are taken out, and are sacrificed to God for them. The particles offered to the saints are for their glory, honor, increase in dignity and greater acceptance of Divine enlightenment. Particles for the living and the dead are offered so that they receive grace, sanctification and remission of sins for the sake of the universal cleansing sacrifice offered on the throne; for the particle reclining near the most pure Body of the Lord, when, being brought into the chalice, is given His Blood to drink, it is completely filled with holiness and spiritual gifts sent down to the one in whose name it is exalted.

Question. What is represented by the removal of the veil, the opening of the royal doors and the manifestation of the Holy Gifts before the communion of believers?
Answer. The removal of the veil represents the earthquake that accompanied the resurrection of Christ, and the stone rolled away from His tomb; and by the opening of the royal gates - the opening of the tomb and the rise of the God-man. The deacon opening the gates and appearing in them forms the Angel who sat on the tomb and announced the resurrection of Christ the Giver of Life to the myrrh-bearing women. The appearance of the Holy Gifts to the people represents the appearance of the Savior after the resurrection. Therefore, the face, meeting with faith and joy the risen and appeared Savior, sings the verse once predicted by the prophets, but now actually fulfilled: Blessed is He who comes in the name of the Lord, God the Lord, and He has appeared to us.

Question. What benefit does the person who receives the Holy Mysteries receive?
Answer. He is most closely united with the Lord Jesus Christ and in Him becomes a participant in eternal life.

Question. What is required from everyone, especially from those who wish to partake of the Holy Mysteries?
Answer. He must test his conscience before God and cleanse it by repentance for sins, which is facilitated by fasting and prayer.

Question. Should one often receive Holy Communion?
Answer. Ancient Christians took communion on every Sunday, but few of today have such purity of life as to always be ready to begin such a great Sacrament. The Church commands those who are zealous for a reverent life to partake of the Body and Blood of Christ every month.

Question. What kind of participation in the Divine Liturgy can those who listen to it and do not proceed to Holy Communion have?
Answer. They can and should participate in the liturgy through prayer, faith, and especially the unceasing remembrance of our Lord Jesus Christ, Who specifically commanded this to be done in His remembrance ().

Question. What does the entry of the clergy into the altar with the Holy Gifts after the communion of the faithful show?
Answer. It shows that Jesus Christ, after His resurrection from the dead and before His ascension into heaven, during His forty-day stay on earth, was not always visible to His disciples, but appeared to them when it was necessary.

Question. What does the blessing of the priest, given to the people with prayer, represent: save, O God, Thy people and bless Thy inheritance?
Answer. Depicts the blessing of the Savior Himself, given from Him to the apostles before the ascension from the Mount of Olives ().

Question. What does the song sung after that mean: seeing the true Light, receiving the Heavenly Spirit, Having found true faith, we worship the Undivided Trinity: She saved us?
Answer. With this joyful song, the face, on behalf of the faithful, confesses the salvation they have acquired and glorifies the Triune God for the blessings received from Him.

Question. What does the last appearance of the Holy Gifts to the people with the priest’s proclamation depict: - after which they are carried from the throne to the altar?
Answer. The last appearance of the Holy Gifts to the people and their transfer from the throne to the altar depicts the ascension of Jesus Christ to heaven. The throne in this action means the Mount of Olives, from where the Savior ascended; the altar represents heaven itself and God the Father sitting in it at His right hand. The priest's exclamation: always, now and ever and unto ages of ages, - reminds believers both of the ever-gracious presence of Jesus Christ with them on earth, and of His eternal glorious Kingdom in heaven and replaces the words of the Savior that he said to the apostles at the Ascension: Behold, I am with you all the days until the end of the age(). And just as the holy apostles bowed to the Lord, who ascended into heaven, and returned to Jerusalem with great joy, praising and blessing God (), so those present in the temple at the last appearance of the Holy Gifts, giving them worship, thank and glorify the Lord for the communion of the Holy Mysteries with a song : Let our lips be filled with Your praise, O Lord...

Question. How does the liturgy end?
Answer. The liturgy ends with the litany: forgive me for accepting the Divine, Holy, Most Pure, Immortal, Heavenly and Life-giving, Terrible Mysteries of Christ, we worthily thank the Lord... This litany, which encourages those receiving communion to thank the Lord for receiving the Sacrament, was established by the Church in imitation of the Divine singing that the Apostles performed together with our Savior at the end of the Last Supper : and singing she went up to the Mount of Olives().

Question. What action is performed after the litany of thanksgiving before the people leave the temple?
Answer. After the litany of thanksgiving for communion of the Holy Mysteries, the following action is performed. Imitating Jesus Christ Himself, Who, after celebrating the Last Supper, said to His disciples: get up, let's get out of here(), - the priest proclaims : Let's go in peace. With these words, he notifies those present about the end of the Divine Service and together gives instructions so that they remain at peace with God, their conscience and with all their neighbors, not only in the temple, but also outside it. Lik answers: in the name of the Lord,- showing that believers, before leaving the temple, want to receive a blessing from the priest in the Name of the Lord. Fulfilling such a pious desire of the faithful, the priest leaves the altar in the middle of the church and reads a parting prayer for them: Bless those who bless You, O Lord... in which he calls upon them a blessing from the Lord and begs Him to grant peace to the whole world. Then the song of the king and prophet David: Blessed be the name of the Lord from now on and forever, and reading the psalm: I will bless the Lord at all times...- when distributing the antidor, thanks are offered to the Savior for his merciful care of His Church and instructions are instilled in those who partake of the Holy Mysteries. Finally, the priest, still blessing the people and calling upon them the blessing of God with psalm words: God bless you...- gives glory and thanksgiving to Christ God, proclaiming: glory to Thee, Christ God, our hope, glory to Thee. Then he concludes the Divine service, dismissing the people with hope and hope that Christ, our true God, through the prayers of His Most Pure Mother... and all the saints, will have mercy and save us, as He is Good and Lover of Mankind. The face, on behalf of the entire people, sings for many years, begging the Lord to preserve the health of all Orthodox Christians for many years. Then the royal gates are closed and covered with a curtain.

Question. What's happened antidor, and why is it distributed at the end of the liturgy?
Answer. Antidoron is the name given to the remnant of that consecrated prosphora from which the Lamb was taken out during the proskomedia. The Antidoron is distributed in imitation of the brotherly loving meal of ancient Christians, which was established after the liturgy.

Question. What does the closing of the royal doors and their closing with a curtain at the end of the liturgy signify?
Answer. The closing of the royal gates and the covering of them with a curtain signifies that after the end of the world, when the palace of the Kingdom of Heaven is closed forever, there will be no time for repentance, and no sacrifice will work to save our souls.

The end and glory to our God!

Notes

1. Since the Great Lent of Pentecost is primarily a time of contrition for sins and repentance, the Church Fathers decided at the Councils during Great Lent not to perform the full liturgy every day, but only on Saturdays and Sundays - on days dedicated to the joyful remembrance of the creation of the world and the resurrection of Christ; for the celebration of the full liturgy is the true triumph of the Christian, and fills his heart with heavenly joy, which is incompatible with the sorrow of the repentant soul. In addition to Saturdays, Sundays and the Feast of the Annunciation, the Church, strictly observing the rules of fasting, celebrates the hours during Pentecost on Mondays, Tuesdays and Thursdays (except for Thursday of the fifth week), and on Wednesdays, Fridays and Thursday of the fifth week, as well as on Monday , Tuesday and Wednesday of Holy Week - the Liturgy of the Presanctified Gifts, delivering spiritual consolation to believers with the Sacrament of the Body and Blood of Christ.
The Liturgy of the Presanctified Gifts is so named because in it the Divine Mysteries have already been consecrated before - on the previous Sunday.
2 . The sacred vestments in which the priest and deacon are clothed are the following: 1) a surplice, which is also called a cassock, 2) an orarion, 3) an arm, 4) an epitrachelion, 5) a belt, 6) a phelonion, 7) a loincloth, 8) a club.
The surplice is the outer garment of the deacon and the lower garment of the priest. This clothing, always almost light, signifies the purity of life and spiritual joy and together depicts those brilliant vestments in which the Angels appeared (;). The orarion is a long cloth placed on the deacon's left shoulder. According to the interpretation of St. John Chrysostom, the orarion is likened to Angel wings and therefore signifies the readiness of the servants of the Church to fulfill the will of God. The bonds used by the deacon and priest serve for the freest action and generally signify the power of God strengthening them, and in addition, the priest depicts the bonds with which the hands of the suffering Christ were bound when He was led to Pilate. The epitrachelion is an orarion folded in half, and is placed on the priest in commemoration of the grace poured out on him and the good yoke of Christ. The belt with which the priest girds himself signifies his readiness to serve God and is reminiscent of the lention with which Jesus Christ Himself girded when washing the feet of His beloved disciples. The phelonion is the outer round robe of the priest. It depicts the scarlet robe in which the Savior was clothed in Pilate’s court. The gaiter and the club are the decoration of the highest or senior priests and have the sign of the spiritual sword, that is, the word of God, with which the shepherd of the Church must, with special zeal and strength, arm himself against the infidels and the wicked, against enemies visible and invisible.
3. The Orthodox Church prepares and brings bread for the liturgy in five prosphoras; but only one of them is offered and prepared for the Sacrament. This, according to the explanation of the Apostle Paul, means that that there is one bread, one body we are many; Thou art for we partake of one bread().
4. The nine ranks of the heavenly hierarchy, according to the teachings of the saint, are the following: Thrones, Cherubim, Seraphim, Powers, Dominions, Powers, Angels, Archangels and Principalities.

On April 27, 2014, on the 2nd week after Easter, the Apostle Thomas, the day of Antipascha, His Holiness Patriarch Kirill of Moscow and All Rus' officiated at the great consecration of the church in honor of the Icon of the Mother of God “The Sign” in Khovrin (Moscow) and led the Divine Liturgy in the newly consecrated church. At the end of the Liturgy, the Primate of the Russian Orthodox Church addressed the believers with the Primate's word.

Your Eminences, venerable rulers! Dear Father George, rector of this holy temple! Dear fathers, brothers and sisters!

Today's Sunday is a special day, the first after Easter. It is on this day that we talk, perhaps, about the most important thing that turns a person’s life, ordinary life, into an enduring value in the eyes of God and in a person’s own eyes.

The well-known story about the assurance of Thomas, the same Apostle Thomas who did not believe when his disciples told him that the risen Christ had appeared, carries a lot of meaning. And the Gospel passage (John 20:19-31), which we heard today, ends with the wonderful words that everyone who believes that Jesus is the Christ and the Son of God will have life in Him. That is, through faith in the Lord Jesus Christ, through faith in God, a person gains the opportunity to live in God, that is, to live forever. He gains the opportunity through communication with God to be with Him forever.

The Lord did not say that in order to have life in Him, you need to do some specific things, for example, build or create something that would shake the minds of people, make scientific discoveries, incredible insights in the field of thought, wonderful works of art . He did not say that in order to have life in Him, one must have human power and use it for good. He didn't say that in order to have life in Him you had to be a powerful man, strong, rich, prosperous. He said only one thing - that whoever believes that Jesus is the Christ, that is, the Savior, and the Son of God, will have life in Christ, in God. This means that faith is the very force that can lead us into eternity, and no other force, no other virtue, no other humanistic dimension of life is enough to find eternity in God, only faith matters.

As long as the world exists, so does faith. Even those people who strayed from the path of true knowledge of God under the influence of various false philosophies or misunderstood human experience deified that which is not God. And they had faith in their hearts. But such faith is not enough. We must believe that Jesus is the Christ and the Son of God.

Believing is never easy. As Basil the Great said wonderfully about this: every word of God is truth, filled with power, although nature often assures us of the opposite. Therefore, faith is a great feat (see: St. Basil the Great. Moral rules. Rule 8: About faith and the certainty of the Lord’s words).

These words of Basil the Great, who was an extremely enlightened, learned man, who knew ancient philosophy very well and was at the height of the ethical thought of that time, so clearly formulate what it means to believe.

To believe often means to go against common sense, against human experience, against the law of nature. Because nature often assures us of the opposite. Why didn’t Thomas believe the words of the apostles? Yes, because nature assured the opposite: a person cannot be resurrected, he dies, his body decomposes, disintegrates into molecules, disappears. How can a person be resurrected? This was against the experience of Thomas, as well as against the experience of the absolute majority of people living and who have lived on earth. And therefore he says these terrible words: until I put my fingers into the wounds from the nails, until I touch His sides with my hands, I will not believe; I need evidence that would confirm me that Christ is Risen. And when the Savior appears, He simply says: handle My Body, and do not be unfaithful, but faithful; and blessed is he who believes without seeing, without knowing.

Faith is a special power inherent in man. This is the power of the mind, the power of will, the power of feelings. Faith absorbs all the potential of the human personality, everything that a person is capable of. Because to see what lies outside human experience, to see what is impossible to see in personal life, is possible only with enormous internal tension and concentration of forces, for this is a great feat, says Basil the Great.

Why did the Lord want it to be faith that determined a person’s salvation, so that his salvation depended on faith? Yes, precisely because faith is a human state that requires the dedication of all one’s strength. Anyone who has prayed strongly at least once in their life, for example, in the face of fear of death, or begging for life from unfortunate, hopelessly ill close relatives, their parents and children, knows what the feat of true prayer means. Christ, praying in Gethsemane, shed bloody sweat. One can imagine how strained His human strength was when He prayed with such dedication!

Faith requires this concentration of strength. That is why it is an indispensable condition for our salvation. And although St. John Chrysostom says that God did not want the salvation of man to occur without his human efforts, and therefore demanded faith from us as an indispensable condition for human participation in the work of salvation, hidden in the words of Chrysostom is the idea that, of course, It is not a person’s faith that saves, but God Himself, but in order to become that object of the Divine mission of salvation who is capable of accepting this mission, a person must believe.

As long as the world has existed, faith has existed for as long, and unbelief has existed for as long. And disbelief has very clear explanations. It is very clear why a person does not believe. If he relies only on knowledge and experience, then he denies everything that exceeds his knowledge and experience. There is a saying: this cannot be, because this can never happen. And often, by uttering or even not uttering these words, a person denies the very possibility of the existence of what lies beyond his experience, exactly repeating what Thomas did. The resurrection lay outside Thomas' experience and he did not believe it. Perhaps the other apostles would not have believed, by the way, if they were also absent. It is not known how and which of them would have behaved in this situation; the news that the risen Christ had come to the apostles was so unexpected, so amazing.

Sometimes, justifying our disbelief and the disbelief of our children, especially the disbelief of young people, we say: “Yes, in our time, you know, it’s difficult to believe.” Why is it difficult to believe in our time? In every era, humanity has created some products that can be attributed to the results of civilizational development. But weren’t the Egyptian pyramids amazing? Didn’t the Lower Nile irrigation system fascinate people’s minds? The most complex system of irrigation canals that the world has never known. What about the appearance of paper? And the appearance of the letter? What about knowledge of astronomy? What about medical knowledge? Didn't they capture people's imagination? One should never refer to an era, emphasizing that, supposedly, the achievements of the modern era in a special way prevent a person from believing in God. This is an absolute fallacy.

What happens in the world, what is derived from human education, intelligence, organization, investment of finances, cannot in any way affect a person’s ideological choice, unless it is a real choice, unless a person simply floats in the general flow, at the will of the waves . But if he consciously charts his life path, all this cannot in any way affect his faith or even his lack of faith.

We must remember that faith is where there is internal tension, concentration, where there is thought and where the real experience of a person’s contact with another world begins. This experience varies. For Thomas, this was the experience of physical contact with the resurrected Body of the Savior. Most people do not have this experience, but they do have the experience of prayer. This is the most powerful experience when, in response to our request, God sends us what we ask Him for.

An incredibly powerful experience is inherent in all human life. If you look carefully at how this or that person lived, what happened in his childhood, youth, and adulthood, then everyone can see the hand of God on himself not only in achievements and victories, but in defeats and suffering. You just need to learn to look at your own life from a bird's eye view, try to see the cause-and-effect relationships that led to certain events. And then the hand of God will be revealed to us in our lives, just as it is revealed in the history of nations and, for you and me, in the history of our long-suffering Fatherland.

One must, indeed, understand and see almost nothing in order to deny that the hand of God is undoubtedly with our people. She led him through joys, through sorrows, through tragedies, through the cleansing power of suffering so that in the 21st century this people, our people, the people of Holy Rus', would show the whole world an example of spiritual revival and strong faith, which is not influenced in any way by the products of modern civilization.

May God grant that the grace of God, which appears to us in our lives, strengthens us, including on the paths of knowledge of God, strengthens our faith, and through faith gives us hope for eternal life in Christ Jesus our Lord. Amen.

Christ is Risen!

Press service of the Patriarch of Moscow and All Rus'

P about the end of the communion of the laity, the priest, while singing in chorus: “Hallelujah,” brings the Chalice into the altar and, placing it on the Throne, covers it with a shroud, after which he places a folded cloth and a spoon under the shroud lying on the Paten. Next, standing in the Royal Doors, he blesses those praying with the words: “Save, O God, Thy people and bless Thy inheritance,” after which he again returns to the Throne, where, having blessed and accepted the censer from the deacon or sexton, he censes the Holy Gifts three times, without saying anything. Having given the censer and Paten to the deacon, he takes the Chalice and, depicting with it a cross above the Throne with the words: “Blessed is our God,” kisses it through the cover and, standing in the Royal Doors, makes a cross over those praying with it, while proclaiming: “Always, now, and ever and ever.” After this, the priest goes to the Altar, on which he places the Holy Chalice and, having accepted the censer, again censes the Holy Gifts and the deacon, and then gives the censer.

E If the priest serves without a deacon, then he pronounces the exclamation: “Always, now, and ever…” with the Paten in his left hand and the Chalice in his right, after which both are transferred to the Altar.

IN returning to the Throne, the priest, during the deacon’s recitation of the litany of gratitude, takes the antimension sponge and, having depicted the Cross on the unfolded antimension, kisses it and places it in the middle of the antimension, after which he closes its upper, lower, left and right parts, and then rolls it up in the same way oriton. Next, he takes the altar Gospel and, holding it in a vertical position, while pronouncing the final exclamation of the litany: “For You are our sanctification...” with it he depicts the sign of the Cross over the folded antimension, after which he places it on top of it.

Z Then the priest proclaims: “Let us depart in peace,” and, leaving through the Royal Doors to the sole, descends to the pulpit, where, after the deacon’s words: “Let us pray to the Lord,” he reads a special prayer behind the pulpit: “Lord Almighty, Who made all creation with wisdom...”. While singing in chorus three times: “Be the name of the Lord...” he returns to the altar and, having read before the Throne the prayer for the consumption of the Holy Gifts: “Lord our God...”, blesses the deacon, and at the end of reading Psalm 33 on the choir: “I will bless the Lord.” at all times,” approaching the Royal Doors, he gives a blessing to those praying with the words: “The blessing of the Lord is upon you. By grace and love for mankind, always, now and ever, and unto ages of ages.” After this, the priest from the altar proclaims: “Glory to Thee, Christ God, our hope, glory to Thee,” and then, having kissed the altar Gospel and the edge of the Throne, he takes the Holy Cross from it and goes out to the pulpit, where he pronounces the dismissal of the Liturgy of the Presanctified Gifts: “ Christ, our true God, through the prayers of His Most Pure Mother (the holy temple and day, as well as the saint of the next day) and like our holy Father Gregory the Two-Speaker and all the saints, will have mercy and save us, for He is good and a lover of mankind.” At the conclusion of the dismissal, he, having overshadowed everyone with the Holy Cross, after the choir has finished singing the charter of many years, kisses it himself, and then gives it to the worshipers to kiss, after which, once again having overshadowed everyone with it, he returns to the altar, closes the Royal Doors and the catapetasma. At the altar, the priest, if he serves without a deacon, consumes the Holy Gifts and, having then put the liturgical vessels in the proper place, covers the Altar and the Altar with special shrouds. Next, he reads prayers of thanksgiving for Holy Communion (the same as at the full Liturgy) and unmasks himself, reading at the same time: “Now you forgive...”, the Trisagion according to the “Our Father...” and the dismissal troparia of the Liturgy of the Presanctified Gifts (from the Missal). After this, the priest, having made three bows from the waist and venerated the Throne, leaves the altar, and then the temple.

Conclusion.

D The activity of a priest, as a performer of various public and private divine services, is so broad and diverse in its aspects that it is not possible to examine it in its entirety in as much detail as possible on the pages of this work. And this is hardly necessary, since the main purpose of writing the work is, as already indicated in the introduction, to give a newly ordained priest or a person preparing to take holy orders the most complete understanding of the practical features of performing such widespread divine services as All-night Vigil and Liturgy

With V. John Chrysostom, as well as the rarely celebrated, but rather unusual in rite, Liturgy of the Presanctified Gifts.

ABOUT the absence in the text of a description of such rites as the removal and erection of the Venerable Cross (September 14/27, 3rd week of Lent, August 1/14), the great consecration of water on the day of Epiphany (January 6/19) and its Christmas Eve (5/18 January), the burial of the Mother of God (on the day of Her Dormition, August 15/28 in the evening), as well as the liturgical features of Holy Week and the feast of Holy Easter are explained by the fact that they are all quite accessible and described in detail in the corresponding liturgical books and in special, numerous currently published collections. To all of the above, it should be added that every priest, especially the rector of a church, must avoid excessive and unjustified reductions in church services, and while strictly (of course, within reasonable limits) following the instructions of the Charter, one must beware of fussy haste and thoughtless formalism, which drive out the spirit of prayer, for, according to the prophetic word: “Cursed is everyone who does the work of the Lord (which is worship) with negligence” (Jer. 48:10). As for the so-called “local” liturgical practices that exist in various dioceses, all of them, although outwardly somewhat different from each other, are not, however, the fruits of unauthorized liturgical creativity, but are entirely based on the same sources that were used in writing this work.

Bibliographic list of used literature.

1. Bible. Holy Scripture of the Old and New Testaments. – M.: Publishing house. Moscow Patriarchate, 1994. – 950 p.
2. Liturgical instructions for 1949 for priests and church ministers. – M.: MP Publishing House, 1948. – 163 p.
3. Bulgakov S.V. Handbook of the clergyman. Reprint edition in 2 volumes. T.1 – M., 1993. – 940 p.
4. All-night vigil and liturgy. – St. Petersburg, 1997. – 85 p.
5. Gaslov I.V. Modern Orthodox Worship: A Practical Guide for Clergy and Laity. – St. Petersburg: Satis, 1996. – 210 p.
6. Georgievsky A.I. Order of the Divine Liturgy. – N. Novgorod, 1995. – 215 p.
7. Debolsky G., archpriest. The Orthodox Church in its sacraments, worship, rituals and requirements. Reprint edition. – M., 1994. – 530 p.
8. Inozemtsev A.G. A practical guide for diaconal ministry. Thesis – Tobolsk, 1999. – 106 p.
9. John (Maslov), archimandrite. Notes on liturgics. – Kyiv, 1999. – 212 p.
10. Jonah (Karpukhin), archimandrite. A textbook on liturgics. – Zagorsk, 1981. – 113 p.
11. Handbook for a priest: Resolving perplexing questions from pastoral practice: Reprint edition. – M.: Lestvitsa, 1999. – 320 p.
12. A clergyman's handbook. T. 1 – M., 1977. – 776 p.
13. Neapolitansky A., archpriest. Church Charter in tables with the application of practical guidance on how a priest, deacon and psalm-reader should behave and do: Reprint edition. – M., 1994. – 130 p.
14. Nikolsky K., archpriest. A manual for the study of the Charter of Divine Services of the Orthodox Church: Reprint edition. – M., 1995. – 870 p.
15. Missal. – M., 1997. – 625 p.
16. Typikon. – St. Petersburg, 1997. – 592 p.
17. Shishkov V., deacon. Features of the cathedral priestly service of the All-Night Vigil and Divine Liturgy. Graduate work. – Tobolsk, 2000. – 48 p.

We have already said that liturgy- the main, most important service, during which the Sacrament is performed Eucharist, or Sacrament of Communion. This Sacrament was first performed by our Lord Jesus Christ Himself on the eve of His suffering, on Maundy Thursday. The Savior, having gathered all the apostles together, gave praise to God the Father, took bread, blessed it and broke it. He gave it to the holy apostles with the words: Take, eat: this is My Body. Then He took the cup of wine, blessed it and gave it to the apostles, saying: Drink of it, all of you: for this is My Blood of the New Testament, which is shed for many for the remission of sins.(Matthew 26, 28). The Lord also commanded the apostles: Do this in My remembrance(Luke 22:19). Even after the resurrection of Christ and His ascension to Heaven, the apostles performed the Sacrament of Communion. During the Eucharist (Greek. thanksgiving) each time what the Lord did at the Last Supper is actually accomplished. We mysteriously, under the guise of bread and wine, partake of the Divine Himself - Body and Blood of the Savior. He abides in us, and we abide in Him, as the Lord said (see: John 15:5).

The Eucharist is also called A bloodless sacrifice, because she is an image of the sacrifice that the Lord Jesus Christ made for us on Calvary. He accomplished it once, having suffered for the sins of the world, was resurrected and ascended to Heaven, where he sat down at the right hand of God the Father. The sacrifice of Christ was offered once and will not be repeated. With the establishment of the New Testament, Old Testament sacrifices ceased, and now Christians perform the Bloodless Sacrifice in remembrance of the sacrifice of Christ and for the communion of His Body and Blood.

The Old Testament sacrifices were only a shadow, a prototype of the Divine sacrifice. The expectation of the Redeemer, the Liberator from the power of the devil and sin is the main theme of the entire Old Testament, and for us, the people of the New Testament, the sacrifice of Christ, the Savior’s atonement for the sins of the world, is the basis of our faith.

The Holy Gifts are a fire that burns up every sin and every defilement if a person strives to receive communion worthily. We receive communion for the healing of soul and body. When starting communion, you need to do it with reverence and trembling, realizing your weakness and unworthiness. “Although you eat (eat), O man, approach the Master’s Body with fear, so as not to be burned: for there is fire,” says the prayers for Holy Communion.

Saint Ignatius (Brianchaninov) writes about how the Lord enlightened one young man, Dmitry Shepelev, and showed that the true Body of the Savior is served in Holy Communion: “He was brought up in the Corps of Pages. Once during Great Lent, when the pages were fasting and already beginning the Holy Mysteries, the young man Shepelev expressed to a comrade walking next to him his decisive disbelief that the Body and Blood of Christ should be in the chalice. When the secrets were taught to him, he felt that there was meat in his mouth. Horror seized the young man: he stood beside himself, not feeling the strength to swallow the particle. The priest noticed the change that had taken place in him and ordered him to enter the altar. There, holding a particle in his mouth and confessing his sin, Shepelev came to his senses and used the Holy Mysteries taught to him” (“Fatherland”).

Often, spiritual people and ascetics experienced phenomena of heavenly fire descending on the Holy Gifts during the celebration of the Eucharist. Yes, the Sacrament of Communion, the Eucharist is the greatest miracle and mystery, as well as the greatest mercy for us sinners, and visible evidence that the Lord established a New Covenant with people in His Blood (see: Luke 22:20), sacrificing for us cross, died and rose again, spiritually resurrecting all humanity with Himself. And we can now partake of His Body and Blood for the healing of soul and body, abiding in Christ, and He will “abide in us” (see: John 6:56).

Origin of the liturgy

Since ancient times, the sacrament of communion, the Eucharist, has also received the name liturgy, which is translated from Greek as common cause, common service.

The holy apostles, disciples of Christ, having accepted from their Divine Teacher the commandment to perform the Sacrament of Communion in remembrance of Him, after His Ascension they began to break bread - the Eucharist. Christians continued constantly in the teaching of the Apostles, in fellowship and the breaking of bread and in prayers(Acts 2:42).

The order of the liturgy was formed gradually. At first, the apostles celebrated the Eucharist in the very order that their Teacher taught them. In apostolic times the Eucharist was united with the so-called agape, or meals of love. Christians ate food and were in prayer and fraternal fellowship. After the supper, the breaking of bread and communion of the believers took place. But then the liturgy was separated from the meal and began to be performed as an independent sacred rite. The Eucharist began to be celebrated inside sacred churches. In the 1st-2nd centuries, the order of the liturgy was apparently not written down and was transmitted orally.

What are the liturgies?

Gradually, different localities began to develop their own liturgical rites. Served in the Jerusalem community Liturgy of the Apostle James. It took place in Alexandria and Egypt Liturgy of the Apostle Mark. In Antioch - the liturgy of Saints Basil the Great and John Chrysostom. All these liturgies are united in their meaning and meaning, but differ in the texts of the prayers that the priest offers during the consecration of the Holy Gifts.

Now in the practice of the Russian Orthodox Church they usually perform three orders of liturgy. These are the liturgy of St. John Chrysostom, the liturgy of St. Basil the Great and the liturgy of St. Gregory the Great.

This liturgy is celebrated on all days of the year, except for the first five Sundays of Great Lent and weekday Lenten days. Saint John Chrysostom compiled the rite of his liturgy based on the previously compiled liturgy Saint Basil the Great, but shortened some prayers.

Liturgy of St. Basil the Great

According to the legend of Saint Amphilochius, Bishop of Iconium, Saint Basil the Great asked God “to give him the strength of spirit and mind to perform the liturgy in his own words. After six days of fiery prayer, the Savior miraculously appeared to him and fulfilled his request. Soon Vasily, imbued with delight and divine awe, began to exclaim: “Let my lips be filled with praise,” “Take in, Lord Jesus Christ our God, from Thy Holy Dwelling,” and other prayers of the liturgy.”

Liturgy of St. Basil is being done ten times a year:

on the eve of the Nativity of Christ and Epiphany (on the so-called Christmas and Epiphany Eves), on the day of remembrance of St. Basil the Great on January 1 (January 14, new style), on the first five Sundays of Lent, on Holy Thursday and on Holy Saturday.

Liturgy of St. Gregory the Dvoeslov, or Liturgy of the Presanctified Gifts

During the Holy Pentecost of Great Lent, the service of the full liturgy ceases on weekdays. Lent is a time of repentance, crying over sins, when all festivity and solemnity are excluded from worship. And therefore, according to church rules, on Wednesday and Friday of Lent Liturgy of the Presanctified Gifts. The Holy Gifts, with which believers receive communion, are consecrated at the Liturgy on Sunday.

In some Local Orthodox Churches, on the day of remembrance of the Holy Apostle James (October 23, old style), a liturgy is served according to his rite.

Sequence and symbolic meaning of the liturgy

The order of performing the full liturgy (that is, not the liturgy of the Presanctified Gifts) is as follows. First, the substance for celebrating the Eucharist is prepared. Then the believers prepare for the Sacrament. And finally, the Sacrament itself is performed - the consecration of the Holy Gifts and the communion of believers. The Divine Liturgy thus has three parts: proskomedia; Liturgy of the Catechumens; Liturgy of the Faithful.

Proskomedia

This word is Greek and translated means bringing. In ancient times, members of the early Christian community themselves brought before the liturgy everything necessary for the Sacrament: bread and wine. The bread used during the liturgy is called prosphora, which means offering(in ancient times, Christians themselves brought bread to the liturgy). In the Orthodox Church, the Eucharist is celebrated on prosphora made from leavened (yeast) dough.

Used for proskomedia five prosphoras in memory of the miraculous feeding of five thousand people by Christ.

For communion, one prosphora (lamb) is used. For the Lord also gave communion to the apostles, breaking and distributing one loaf. The Holy Apostle Paul writes: there is one bread, and we, who are many, are one body; for we all partake of one bread(1 Cor 10:17). The Lamb is crushed after the transfiguration of the Holy Gifts, and the clergy and all those preparing for communion receive communion with it. During the liturgy, red grape wine is used, as it resembles the color of blood. Wine is mixed with a small amount of water as a sign that blood and water flowed from the Savior’s pierced rib.

Proskomedia is performed at the very beginning of the liturgy in the altar while the reader is reading the hours. Exclamation "Blessed be our God" pre-reading three o'clock, is also the initial exclamation of the proskomedia. Before the liturgy there is a sequence three and six o'clock.

Proskomedia is a very important part of the Divine Liturgy, and preparation of the Gifts for consecration has a deep symbolic meaning.

Let us remind you: the proskomedia is performed on altar.

From Lamb prosphora priest with a special knife called a copy, cuts out the middle in the shape of a cube. This part of the prosphora has the name Lamb as a sign that the Lord, as the Immaculate Lamb, was slain for our sins. From the bottom of the Lamb is cut crosswise with the words: “The Lamb of God takes away the sins of the world for the worldly belly (life) and salvation.” The priest pierces the right side of the Lamb with a spear, saying the words: one of the soldiers pierced His ribs with a spear, and immediately blood and water flowed out. And he who saw it bore witness, and his testimony is true.(John 19:34-35).

With these words, wine mixed with water is poured into the chalice. The preparation of the Gifts at the proskomedia has several meanings. Here we remember the birth of the Savior, His coming into the world and, of course, the Calvary sacrifice on the Cross, as well as burial.

The cooked Lamb and the particles taken from the four other prosphoras symbolize the entirety of the heavenly and earthly Church. After the Lamb is prepared, it rests on the paten.

The priest takes out a triangular particle from the second prosphora in honor of the Most Holy Theotokos and places it on the right side of the Lamb. From the third prosphora, particles are taken out in honor of Saint John the Baptist, prophets, apostles, saints, martyrs, saints, unmercenaries, saints whose memory is celebrated by the Church on this day, the parents of the Mother of God, the righteous saints Joachim and Anna, and the saint whose liturgy is celebrated.

From the next two prosphoras, particles are taken out for living and deceased Orthodox Christians.

At the altar at the proskomedia, believers submit notes of health and repose. Particles are also taken out for the people whose names are contained in the notes.

All particles are placed in a certain order on the paten.

The priest, having bowed, places a star on the paten above the Lamb and the particles. The paten marks both the Bethlehem cave and Golgotha, the asterisk marks the star above the cave and the cross. The priest censes special coverings and places them on top of the paten and chalice as a sign that Christ was laid in the tomb and His body was wrapped in shrouds. These swaddling clothes also symbolize the Christmas swaddling clothes.

The meaning of commemoration at the Proskomedia

At the end of the Divine Liturgy, after the communion of the faithful, the priest pours particles taken from the prosphora at the proskomedia into the Holy Chalice with the words: “Wash away, O Lord, the sins of those who were remembered here with Your honest blood, with the prayers of Your saints”.

Prayer at the proskomedia for health and peace, with the removal of particles for them, and then immersing them in the chalice is the highest commemoration in the Church. A Bloodless Sacrifice is made for them. They also participate in the liturgy.

At the relics of St. Theodosius of Chernigov, Hieromonk Alexy (1840-1917), the future elder of the Goloseevsky monastery of the Kiev-Pechersk Lavra (now glorified as a locally revered saint), bore obedience. He got tired and dozed off at the shrine. Saint Theodosius appeared to him in a dream and thanked him for his efforts. He asked that his parents, Priest Nikita and Mother Maria, be remembered at the liturgy. When Hieromonk Alexy asked the saint how he could ask for the priest’s prayers when he himself stood before the Throne of God, Saint Theodosius said: “The offering at the liturgy is stronger than my prayers.”

Saint Gregory the Dvoeslov tells that after the death of a careless monk who suffered from the love of money, he ordered thirty funeral liturgies to be served for the deceased, and the brethren to perform a common prayer for him. And after the last liturgy, this monk appeared to his brother and said: “Until now, brother, I suffered cruelly and terribly, but now I feel good and I am in the light.”

Liturgy of the Catechumens

The second part of the liturgy is called Liturgy of the Catechumens. In ancient times, people underwent very lengthy preparation to receive holy baptism. They studied the basics of faith, went to church, but they could pray at the liturgy only until the Gifts were transferred from the altar to the throne. The catechumens, as well as the penitents, excommunicated from communion for serious sins, had to go out into the vestibule of the temple.

After the priest exclaimed: “Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit, now and ever and unto ages of ages.”- the choir sings: “Amen.” The peaceful, or great, litany is pronounced. It begins with the words: “Let us pray to the Lord in peace”. The word “in peace” tells us that we must pray in peace, reconciling with our neighbors, only then will the Lord accept our prayers.

The peaceful litany covers all aspects of our existence. We pray: for the peace of the whole world, for the holy churches, for the temple where the service is celebrated, for bishops, presbyters, deacons, for our country, its authorities and soldiers, for the blessing of the air and the abundance of earthly fruits necessary for food. Here we also ask God for help to all those traveling, sick and in captivity.

Liturgy is common cause, and prayer on it is performed collectively, that is, by all believing people, “with one mouth and one heart.” Where two or three are gathered in My name, there I am in the midst of them(Matthew 18:20), the Lord tells us. And according to the rules, a priest cannot perform the liturgy alone; at least one person must pray with him.

After Great Litany psalms are sung called antiphons, since they are supposed to be sung in two choirs alternately. The psalms of the prophet David were part of the Old Testament worship and made up a significant part of the hymns in the early Christian service. After the second antiphon, the chant is always sung: “Only Begotten Son...” - about the coming of Christ the Savior into the world, His incarnation and atoning sacrifice. During the singing of the Gospel beatitudes from Christ’s Sermon on the Mount, the royal doors are opened and the small entrance is made, or entrance with the Gospel. The priest or deacon, exalting the Gospel, signifying the cross with it at the royal doors, exclaims: “Wisdom, forgive!” Translated from Greek sorry Means directly. This is said as a reminder to us that we need to be attentive in prayer and stand upright.

It also speaks of the wisdom that the Divine Gospel and the preaching of the Lord brings to us, for the Gospel is taken out from the altar as a sign that Christ has come out to preach and bring the Good News to the world.

After singing the troparions dedicated to the holiday given to the day, the saints of the day and the temple are sung Trisagion: “Holy God...” On Christmas, Epiphany, Easter and Paschal week, on the day of the Holy Trinity, as well as on Lazarus and Great Saturdays, instead of the Trisagion, the following is sung: “Those (who) were baptized into Christ (baptized), into Christ put on (put on). Alleluia." In ancient times, catechumens were baptized traditionally on these holidays. On the Feast of the Exaltation of the Cross of the Lord and the week of the Veneration of the Cross of Great Lent, instead of the Trisagion, the following is sung: “We bow to Thy Cross, O Master, and glorify Thy holy resurrection.”

For careful reading Apostle And Gospels We are prepared by the cries of “Let us hear” and “Wisdom, forgive us, let us hear the Holy Gospel.” After the Gospel reading, a special (intensified) litany follows, in which, in addition to various prayers for the hierarchy, authorities, the army and all believers, there is a name commemoration of those who submitted their notes to the liturgy: their names are proclaimed by the clergy, and all the people pray with them for health and the salvation of God’s servants, “all who are now remembered here.”

During the special litany, the priest reveals on the throne holy antimension.

After the spoken special litany often added Litany for the Dead. During it, we pray for all our previously deceased fathers, brothers and sisters, asking God for forgiveness of their voluntary and involuntary sins and their placement in heavenly abodes, where all the righteous rest.

Followed by Litany of the Catechumens. Some people find this part of the service confusing. Indeed, the practice of catechumen and preparation for baptism that existed in the ancient Church does not exist now. Today we typically baptize people after one or two conversations. But still, there are still catechumens preparing to accept the Orthodox faith. There are many people who have not yet been baptized, but are drawn to the Church. We pray for them, that the Lord would strengthen their good intentions, reveal to them His “Gospel of Truth” and join them to the Holy Catholic and Apostolic Church.

Nowadays, there are many people who were once baptized in childhood by their parents or grandmothers, but are completely unenlightened. And that the Lord “announce them with the word of truth” and bring them into the church fence, we need to pray at this litany.

After the words "Catechumens, come forth" those preparing for baptism and those repenting left the church, for the main part of the Divine Liturgy began. With these words, we must look especially carefully into our soul, expel from it all resentment and enmity towards our neighbors, as well as all worldly vain thoughts, in order to pray with full attention and reverence during the Liturgy of the faithful.

Liturgy of the Faithful

This part of the service begins after the call to the catechumens to leave the temple. Two short litanies follow. The choir begins to sing Cherubic song. If we translate it into Russian, it will read like this: “We, mysteriously depicting the Cherubim and singing the Trisagion Hymn to the Life-Giving Trinity, will now put aside care about everything worldly in order to perceive the King of all, Who is surrounded by angelic Forces. Praise God!

This song mentions that the Lord is surrounded by angelic armies who constantly glorify Him. And not only clergy and parishioners pray at the Divine Liturgy. Together with the earthly Church, the heavenly Church celebrates the liturgy.

Once the Monk Seraphim of Sarov, being a hierodeacon, served the Divine Liturgy. After the small entrance, Seraphim exclaimed at the royal doors: “Lord, save the pious and hear us!” But as soon as he turned to the people, he pointed his orarem at those present and said: “And forever and ever!” - how a ray brighter than sunlight illuminated him. Looking at this radiance, he saw the Lord Jesus Christ in the form of the Son of Man in glory, shining with indescribable light, surrounded by the Heavenly Forces - Angels, Archangels, Cherubim and Seraphim.

During the Cherubic Song, the Gifts prepared for consecration are transferred from the altar to the throne.

It's called transference great entrance. The priest and deacon carry the Gifts, leaving the altar by the northern (left) doors. Stopping at the pulpit, in front of the royal doors, turning their faces to the believers, they commemorate His Holiness the Patriarch, metropolitans, archbishops, bishops, the priesthood, all those who work and pray in this temple.

After this, the clergy enter the altar through the royal doors, place the Chalice and paten on the throne and cover the Gifts with a special shroud (air). Meanwhile, the choir finishes singing the Cherubic Song. The Great Entrance symbolizes the solemn procession of Christ to His free suffering and death.

Litany, which follows after the transfer of the Gifts, is called supplication and prepares believers for the most important part of the liturgy - the consecration of the Holy Gifts.

After this litany it is sung Symbol of faith. Before all the people sing the Creed, the deacon proclaims: “Doors, doors! Let us sing of wisdom!” In ancient times, these words reminded the gatekeepers that the main and solemn part of the service was beginning, so that they would watch the doors of the temple so that those entering would not disturb decorum. This reminds us that we need to close the doors of our minds from extraneous thoughts.

As a rule, all those praying sing the Creed, confessing their faith in the most important dogmas of the Orthodox Church.

We often have to deal with the fact that godparents, recipients of the Sacrament of baptism, cannot read the Creed. This happens because people do not read morning prayers (they include the Creed) and rarely go to the liturgy. After all, in the church, every Divine Liturgy, all the people confess their faith with one mouth and, of course, know this chant by heart.

The sacrament of the Eucharist, the holy offering, must be offered with the fear of God, with reverence and special attentiveness. Therefore, the deacon proclaims: “Let us become kind, let us become fearful, let us bring holy offerings to the world.” Begins eucharistic canon. Chant "Mercy of peace, sacrifice of praise" is the answer to this call.

The exclamations of the priest alternate with the singing of the choir. During the singing, the priest reads the so-called secret (that is, secretly performed, read not aloud) Eucharistic prayers.

Let us dwell on the main, main prayers of the Eucharistic canon. In the words of the priest, “We thank the Lord!” preparation begins for sanctification, the implementation of honest Gifts. The priest reads the Eucharistic prayer of thanksgiving. It glorifies the benefits of God, especially the redemption of the human race. We thank the Lord for accepting from us the Bloodless Sacrifice in the Sacrament of the Eucharist, although the ranks of angels stand before and serve Him, glorifying Him: “Singing the song of victory, crying out, calling out and speaking.” The priest pronounces these words of prayer in a full voice.

Continuing the Eucharistic prayers, the priest recalls how the Lord Jesus Christ, on the eve of His voluntary suffering, established the Sacrament of Communion of His life-giving Body and Blood. The words of the Savior, heard at the Last Supper, the priest proclaims loudly: “Take, eat, this is My Body, which was broken for you for the remission of sins.”. At the same time, he points to the paten with the Lamb. And further: “Drink of it, all of you, this is My Blood of the New Testament, which is shed for you and for many for the remission of sins.”, - pointing to the Holy Chalice.

Further, remembering all the blessings God has given to people - the Sacrament of Communion itself, His sacrifice on the cross and His glorious Second Coming promised to us - the priest utters an exclamation filled with deep theological meaning: “Thine from Thine is offered to Thee for everyone and for everything”. We dare to offer God these gifts from His creations (bread and wine), making a bloodless sacrifice for all the children of the Church and for all the benefits He has given us. The chorus ends this phrase with the words: “We sing to You, we bless You, we thank You, we pray to You(You), Our God".

While singing these words happens sanctification, transformation prepared bread and wine into the Body and Blood of Christ. The priest prays and prepares for this great moment, reading aloud the troparion of the third hour three times. He asks that God send His Most Holy Spirit on all those who pray and on the Holy Gifts. Then the Holy Lamb signs with the words: “And thou shalt make this bread, the venerable Body of Thy Christ.”. The deacon answers: "Amen". Then he blesses the wine, saying: “And in this Chalice is the precious Blood of Thy Christ”. The deacon answers again: "Amen". Then he marks the paten with the Lamb and the Holy Chalice with the words: "Transformed by Your Holy Spirit". The consecration of the Holy Gifts ends threefold: "Amen, amen, amen". The priests bow to the ground before the Body and Blood of Christ. The Holy Gifts are offered as a bloodless sacrifice for everyone and everything without exception: for all the saints and for the Mother of God, as stated in the exclamation of the priest, which is the end of the priestly prayer: "Considerably(especially) about our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos and Ever-Virgin Mary". In response to this exclamation, a chant is sung dedicated to the Mother of God: "Worthy to eat". (On Easter and on the twelve feasts, before the dedication, another hymn of the Theotokos is sung - the hymn of honor.)

Next comes the litany, which prepares the faithful for communion and also contains the usual petitions of the litany of petition. After the litany and exclamation of the priest, the Lord’s Prayer is sung (most often by all the people) - "Our Father" .

When the apostles asked Christ to teach them how to pray, He gave them this prayer. In it we ask for everything necessary for life: that everything be God’s will, for our daily bread (and, of course, for the Lord to grant us the opportunity to receive the heavenly bread, His Body), for the forgiveness of our sins and that the Lord will help us overcome all temptations and deliver us from the wiles of the devil.

The priest's exclamation: "Holy to holies!" tells us that we need to approach the Holy Mysteries reverently, sanctifying ourselves with prayer, fasting and cleansing ourselves in the Sacrament of Repentance.

In the altar at this time, the clergy crush the Holy Lamb, receive communion themselves and prepare the Gifts for the communion of the faithful. After this, the royal doors open, and the deacon brings out the Holy Chalice with the words: “Draw with the fear of God and faith”. Opening of the royal gates marks the opening of the Holy Sepulcher, and removal of the Holy Gifts- the appearance of the Lord after His resurrection.

The priest reads the prayer of St. John Chrysostom before holy communion: “ I believe, Lord, and I confess, for You are truly the Christ, the Son of the Living God, who came into the world to save sinners, from whom I am the first...” And people pray, listening to humble prayer, realizing their unworthiness and bowing before the greatness of the taught shrine. The prayer before communion with the Body and Blood of Christ ends with the words: “I will not kiss Thee, like Judas, but like a thief I will confess Thee: remember me, O Lord, in Thy Kingdom. May the communion of Thy Holy Mysteries be not for judgment and condemnation for me, Lord, but for the healing of soul and body. Amen".

He who receives communion unworthily, without faith, without contrition of heart, having in his heart malice and resentment towards his neighbor, is likened to Judas the traitor, who was one of the twelve disciples, was present at the Last Supper, and then went and betrayed the Teacher.

Everyone who was preparing for communion and received permission from the priest receives communion of the Holy Mysteries of Christ. After this, the priest brings the Holy Chalice into the altar.

The priest overshadows the worshipers with the holy Chalice with the words: “Always, now and ever and unto ages of ages” and carries it to the altar. This marks the last appearance of the Savior to the disciples and His ascension into heaven.

The deacon pronounces a short litany of thanksgiving, ending with the priest’s prayer behind the pulpit (that is, read in front of the pulpit).

At the end of the liturgy the priest says vacation. On vacation, the Mother of God, the saint whose liturgy was celebrated, and the saints of the temple and the day are usually remembered.

All those praying kiss holy cross, which is held by the priest.

After the liturgy, prayers of thanksgiving for Holy Communion are usually read. If they are not read in church, all those who receive communion read them when they come home.