Progress of the Divine Liturgy. Divine Liturgy: what it consists of, what happens in the church, about the most important part of the Liturgy

There are many religious services. Each of them is not only solemn and beautiful. Hidden behind external rituals deep meaning which a believer needs to understand. In this article we will tell you in simple words about liturgy. What is it and why is the liturgy considered the most important divine service among Christians?

Daily circle

Worship is the external side of religion. Through prayers, chants, sermons and sacred rites, people express their reverent feelings for God, thank him and enter into mysterious communication with him. In Old Testament times, it was customary to perform services continuously throughout the day, starting at 6 pm.

What services are included in the daily cycle? Let's list them:

Vespers. It is performed in the evening, thanking God for the past day and asking to sanctify the approaching night.
Compline. This is a service after dinner, at which parting words are given to everyone preparing for bed and prayers are read asking the Lord to protect us during the night's rest.
The Midnight Office used to be read at midnight, but is now performed before Matins. It is dedicated to the anticipation of the second coming of Jesus Christ and the need to always be prepared for this event.
Matins is served before sunrise. On it they thank the creator for the past night and ask to consecrate the new day.
Clock services. At a certain time (hours) in the church it is customary to remember the events of the death and resurrection of the Savior, the descent of the holy spirit on the apostles.
All-night vigil. "Vigil" means "to be awake." This solemn service takes place before Sundays and holidays. For the ancient Christians, it began with Vespers and lasted all night, including Matins and the first hour. The story of the salvation of sinful humanity through the descent of Christ to earth is remembered by believers during the all-night vigil.
Liturgy. This is the culmination of all services. During it, the sacrament of communion is performed.

The prototype for it was the Last Supper, to which the Savior last time gathered his students. He gave them a cup of wine, symbolizing the blood Jesus shed for humanity. And then he divided the Easter bread among everyone as a prototype of his body, sacrificed. Through this meal, the Savior gave himself to people and ordered them to perform a ritual in memory of him until the end of the world.

What is liturgy now? This is a memory of the life of Jesus Christ, his miraculous birth, painful death on the cross and ascension into heaven. The central event is the sacrament of communion, at which parishioners eat sacrificial food. Thus, believers are united with the Savior, and divine grace descends on them. By the way, “liturgy” is translated from Greek as “joint work.” During this service, one feels one’s own involvement in the church, the unity of the living and the dead, sinners and saints through the central figure of Jesus Christ.

Liturgical canons

The apostles were the first to serve the liturgy. They did this following the example of Jesus Christ, adding prayers and reading the Bible to the sacrament of communion. It is believed that the original order of the service was compiled by the Apostle James, the brother of the Savior, the son of the carpenter Joseph from his first wife. The canon was passed down orally from priest to priest.

The text of the liturgy was first written down in the 4th century by Saint and Archbishop Basil the Great. He canonized the version adopted in his homeland (Cappadocia, Asia Minor). However, the rite he proposed was long-lasting, and not all parishioners endured it. Saint John Chrysostom shortened the service, taking as a basis the original liturgy of the Apostle James. Currently, the canon of Basil the Great is served ten times a year, on special days. The rest of the time, preference is given to the liturgy of Chrysostom.

Divine Liturgy with Explanations

In Rus' it was called “little mass”, since it was celebrated before lunch. The Liturgy is an unusually beautiful, rich service. But only those who understand the deep meaning of what is happening can truly feel it. After all, the main character during the liturgy is not the priest, but the Lord himself. The Holy Spirit invisibly descends on the bread and wine prepared for the sacrament of communion. And they become the flesh and blood of the Savior, through which any person is freed from sin.

During the liturgy, the unity of the material and the divine, people and God, once broken by Adam and Eve, is restored. In the temple, the kingdom of heaven begins, over which time has no power. Everyone present is transported to the Last Supper, where the Savior personally gives him wine and bread, calling on everyone to be merciful and loving. Now we will consider in detail each stage of the liturgy.

Submission of notes

What is liturgy? This is a service during which the boundaries between the kingdoms of heaven and earth are erased. We can directly turn to God with a request for loved ones. But still greater strength has collective prayer. In order for the entire church to pray for people dear to you, living or deceased, you must submit a note to the candle shop in advance.

To do this, use a special form or a regular sheet of paper on which a cross is drawn. Next, sign: “For health” or “For peace.” Prayer during the liturgy is especially necessary for people who are sick, suffering, or who have stumbled. Repose notes are submitted on the birthday and death of the person who has left this world, on his name day. It is allowed to indicate from 5 to 10 names on one sheet of paper. They must be received at baptism. Surnames and patronymics are not needed. The names of unbaptized people cannot be included in the note.

Proskomedia

This word is translated as "bringing." Ancient Christians themselves brought bread, wine, oil and other products necessary for communion to church. Now this tradition has been lost.

The liturgy in the church begins secretly, with the altar closed. At this time the clock is read. The priest prepares the gifts on the altar. To do this, he uses 5 service prosphoras in memory of the five loaves with which Jesus fed the crowd. The first of them is called "Lamb" (lamb). This is a symbol of an innocent sacrifice, a type of Jesus Christ. A quadrangular part is cut out of it. Then pieces are taken out from other loaves in memory of the Mother of God, all the saints, living clergy and living laity, deceased Christians.

Then comes the turn of small prosphoras. The priest reads the names from the notes submitted by the parishioners and takes out the corresponding number of particles. All pieces are placed on the paten. He becomes a prototype of the church, where the saints and the lost, the sick and the healthy, the living and the departed, gather together. The bread is immersed in the cup of wine, signifying cleansing through the blood of Jesus Christ. At the end of the proskomedia, the priest covers the paten with covers and asks God to bless the gifts.

Liturgy of the Catechumens

In ancient times, catechumens were those who were just preparing for baptism. Anyone can attend this part of the liturgy. It begins with the deacon leaving the altar and exclaiming: “Bless, Master!” This is followed by the singing of psalms and prayers. At the Liturgy of the Catechumens is remembered life path Savior from birth to mortal suffering.

The culmination is the reading of the New Testament. The Gospel is solemnly carried out from the northern gate of the altar. A clergyman walks ahead with a burning candle. This is the light of the teachings of Christ and at the same time a prototype of John the Baptist. The deacon carries the Gospel raised upward - a symbol of Christ. The priest follows him, bowing his head as a sign of submission to God's will. The procession ends at the pulpit in front of the royal doors. During the reading of the Holy Scriptures, those present should stand with their heads bowed respectfully.

Then the priest reads out the notes submitted by parishioners, and the whole church prays for the health and peace of the people indicated in them. The Liturgy of the Catechumens ends with the exclamation: “Catechumens, come forth!” After this, only the baptized remain in the temple.

Liturgy of the Faithful

People who have been admitted to the sacrament can fully understand what liturgy is. The last part of the service is dedicated to the Last Supper, the death of the Savior, his miraculous resurrection, ascension into heaven and the coming second coming. Gifts are brought to the throne, prayers are read, including the most important ones. In chorus, parishioners sing the “Creed,” which lays out the basics Christian teaching, and "Our Father", a gift from Jesus Christ himself.

The culmination of the service is the sacrament of communion. Afterwards, those gathered thank God and pray for all members of the church. At the very end it is sung: “Blessed be the name of the Lord from now on and forever.” At this time, the priest blesses the parishioners with a cross, everyone comes up to him in turn, kisses the cross and goes home in peace.

How to take communion correctly

Without taking part in this sacrament, you will not experience for yourself what liturgy is. Before communion, the believer must repent of his sins and confess to the priest. A fast of at least 3 days is also prescribed, during which one should not eat meat, dairy products, eggs or fish. You need to take communion on an empty stomach. It is also recommended to avoid smoking and taking medications.

Before communion, cross your arms over your chest, placing your right on top of your left. Get in line, don't push. When you approach the priest, say his name and open your mouth. A piece of bread dipped in wine will be placed in it. Kiss the priest's cup and step away. Take prosphora and “teplota” (wine diluted with water) on the table. Only after this can we talk.

What is liturgy? This is an opportunity to remember the entire path of the Savior and unite with him in the sacrament of communion. After serving in the temple, a person strengthens his faith, his soul is filled with light, harmony and peace.

9.1. What is worship? Divine service Orthodox Church- this is serving God by reading prayers, hymns, sermons and sacred rites performed according to the Charter of the Church. 9.2. Why are services held? Worship as the external side of religion serves as a means for Christians to express their religious inner faith and reverent feelings for God, a means of mysterious communication with God. 9.3. What is the purpose of worship? The purpose of the divine service established by the Orthodox Church is to give Christians best way expressions of petitions, thanksgivings and praises addressed to the Lord; teach and educate believers in the truths of the Orthodox faith and the rules of Christian piety; to introduce believers into mysterious communion with the Lord and impart to them the grace-filled gifts of the Holy Spirit.

9.4. What do Orthodox services mean by their names?

(common cause, public service) is the main service during which Communion (Communion) of believers takes place. The remaining eight services are preparatory prayers for the Liturgy.

Vespers- a service performed at the end of the day, in the evening.

Compline– service after supper (dinner) .

Midnight Office – a service intended to take place at midnight.

Matins – a service performed in the morning, before sunrise.

Clock services – remembrance of the events (by the hour) of Good Friday (the suffering and death of the Savior), His Resurrection and the Descent of the Holy Spirit on the Apostles.

On the eve of major holidays and Sundays, an evening service is performed, which is called the all-night vigil, because among the ancient Christians it lasted all night. The word "vigil" means "to be awake." The All-Night Vigil consists of Vespers, Matins and the first hour. In modern churches, the all-night vigil is most often celebrated in the evening before Sundays and holidays.

9.5. What services are performed in the Church daily?

– In the name of the Most Holy Trinity, the Orthodox Church performs evening, morning and afternoon services in churches every day. In turn, each of these three services is composed of three parts:

Evening service - from the ninth hour, Vespers, Compline.

Morning- from Midnight Office, Matins, first hour.

Daytime- from the third hour, sixth hour, Divine Liturgy.

Thus, nine services are formed from the evening, morning and afternoon church services.

Due to the weakness of modern Christians, such statutory services are performed only in some monasteries (for example, in Spaso-Preobrazhensky Valaam monastery). In most parish churches, services are held only in the morning and evening, with some reductions.

9.6. What is depicted in the Liturgy?

– In the Liturgy, under external rites, the entire earthly life of the Lord Jesus Christ is depicted: His birth, teaching, deeds, suffering, death, burial, Resurrection and Ascension to heaven.

9.7. What is called mass?

– People call the Liturgy mass. The name “mass” comes from the custom of ancient Christians, after the end of the Liturgy, to consume the remains of the brought bread and wine at a common meal (or public lunch), which took place in one of the parts of the church.

9.8. What is called a lunch lady?

– Sequence of figurative (liturgy) – this is the name of a short service that is performed instead of the Liturgy, when the Liturgy is not supposed to be served (for example, in Lent) or when it is impossible to serve (there is no priest, antimension, prosphora). The Obednik serves as some image or likeness of the Liturgy, its composition is similar to the Liturgy of the Catechumens and its main parts correspond to the parts of the Liturgy, with the exception of the celebration of the Sacraments. There is no communion during mass.

9.9. Where can I find out about the schedule of services in the temple?

– The schedule of services is usually posted on the doors of the temple.

9.10. Why is there not censing of the church at every service?

– The presence of the temple and its worshipers occurs at every service. The liturgical censing can be full, when it covers the entire church, and small, when the altar, iconostasis and the people standing in the pulpit are censed.

9.11. Why is there censing in the temple?

– Incense lifts the mind to the throne of God, where it is sent with the prayers of believers. In all centuries and among all peoples, the burning of incense was considered the best, purest material sacrifice to God, and of all the types of material sacrifice accepted in natural religions, the Christian Church retained only this and a few more (oil, wine, bread). And in appearance, nothing resembles the gracious breath of the Holy Spirit more than the smoke of incense. Filled with such high symbolism, incense greatly contributes to the prayerful mood of believers and with its purely bodily effect on a person. Incense has an elevating, stimulating effect on the mood. For this purpose, the charter, for example, before the Easter vigil prescribes not just incense, but an extraordinary filling of the temple with the smell from the placed vessels with incense.

9.12. Why do priests serve in vestments? different colors?

– The groups are assigned a certain color of clergy vestments. Each of the seven colors of liturgical vestments corresponds to the spiritual significance of the event in honor of which the service is being performed. There are no developed dogmatic institutions in this area, but the Church has an unwritten tradition that assigns a certain symbolism to the various colors used in worship.

9.13. What do the different colors of priestly vestments represent?

On holidays dedicated to the Lord Jesus Christ, as well as on the days of remembrance of His special anointed ones (prophets, apostles and saints) the color of the royal vestment is gold.

In golden robes They serve on Sundays - the days of the Lord, the King of Glory.

On holidays in honor Holy Mother of God and angelic powers, as well as on the days of remembrance of holy virgins and virgins robe color blue or white, symbolizing special purity and innocence.

Purple adopted on the Feasts of the Holy Cross. It combines red (symbolizing the color of the blood of Christ and the Resurrection) and blue, reminiscent of the fact that the Cross opened the way to heaven.

Dark red color - the color of blood. Services in red vestments are held in honor of the holy martyrs who shed their blood for the faith of Christ.

In green vestments The day of the Holy Trinity, the day of the Holy Spirit and the Entry of the Lord into Jerusalem (Palm Sunday) are celebrated, since green is a symbol of life. Divine services in honor of the saints are also performed in green vestments: the monastic feat revives a person by union with Christ, renews his entire nature and leads to eternal life.

In black robes usually serve in weekdays. Black color is a symbol of renunciation of worldly vanity, crying and repentance.

White as a symbol of Divine uncreated light, it was adopted on the holidays of the Nativity of Christ, Epiphany (Baptism), Ascension and Transfiguration of the Lord. Easter Matins also begins in white vestments - as a sign of the Divine light shining from the Tomb of the Risen Savior. White vestments are also used for Baptisms and burials.

From Easter to the Feast of the Ascension, all services are performed in red vestments, symbolizing the inexpressible fiery love of God for the human race, the victory of the Risen Lord Jesus Christ.

9.14. What do candlesticks with two or three candles mean?

- These are dikiriy and trikiriy. Dikiriy is a candlestick with two candles, symbolizing the two natures in Jesus Christ: Divine and human. Trikirium - a candlestick with three candles, symbolizing faith in the Holy Trinity.

9.15. Why is there sometimes a cross decorated with flowers on the lectern in the center of the temple instead of an icon?

– This happens during the Week of the Cross during Great Lent. The cross is taken out and placed on a lectern in the center of the temple, so that, with a reminder of the suffering and death of the Lord, to inspire and strengthen those who are fasting to continue the feat of fasting.

On the holidays of the Exaltation of the Holy Cross and the Origin (Destruction) of the Honest Trees Life-giving Cross The Lord's Cross is also brought to the center of the temple.

9.16. Why does the deacon stand with his back to the worshipers in the church?

– He stands facing the altar, in which is the Throne of God and the Lord Himself is invisibly present. The deacon, as it were, leads the worshippers and, on their behalf, pronounces prayer requests to God.

9.17. Who are the catechumens who are called to leave the temple during worship?

– These are people who are not baptized, but who are preparing to receive the Sacrament of Holy Baptism. They cannot participate in church Sacraments, therefore, before the start of the most important church Sacrament - Communion - they are called upon to leave the temple.

9.18. What date does Maslenitsa start from?

– Maslenitsa is the last week before the start of Lent. It ends with Forgiveness Sunday.

9.19. Until what time is the prayer of Ephraim the Syrian read?

– The prayer of Ephraim the Syrian is read until Wednesday of Holy Week.

9.20. When is the Shroud taken away?

– The Shroud is taken to the altar before the start Easter service on Saturday evening.

9.21. When can you venerate the Shroud?

– You can venerate the Shroud from the middle of Good Friday until the start of the Easter service.

9.22. Does Communion happen in Good Friday?

- No. Since the Liturgy is not served on Good Friday, because on this day the Lord Himself sacrificed Himself.

9.23. Does Communion happen on Holy Saturday or Easter?

– On Holy Saturday and Easter, the Liturgy is served, therefore, there is Communion of the faithful.

9.24. Until what hour does the Easter service last?

– In different churches the end time of the Easter service is different, but most often it happens from 3 to 6 o’clock in the morning.

9.25. Why aren’t the Royal Doors open throughout the entire service on Easter Week during the Liturgy?

– Some priests are awarded the right to serve the Liturgy with the Royal Doors open.

9.26. On what days does the Liturgy of St. Basil the Great take place?

– The Liturgy of Basil the Great is celebrated only 10 times a year: on the eve of the holidays of the Nativity of Christ and the Epiphany of the Lord (or on the days of these holidays if they fall on Sunday or Monday), January 1/14 - on the day of remembrance of St. Basil the Great, on five Sundays Great Lent ( Palm Sunday excluded), on Maundy Thursday and on Holy Saturday of Holy Week. The Liturgy of Basil the Great differs from the Liturgy of John Chrysostom in some prayers, their longer duration and longer choir singing, which is why it is served a little longer.

9.27. Why don’t they translate the service into Russian to make it more understandable?

– Slavic language- this is a grace-filled, spiritual language that the holy church people Cyril and Methodius created specifically for worship. People have become unaccustomed to the Church Slavonic language, and some simply do not want to understand it. But if you go to Church regularly, and not just occasionally, then the grace of God will touch the heart, and all the words of this pure, spirit-bearing language will become understandable. The Church Slavonic language, due to its imagery, precision in the expression of thought, artistic brightness and beauty, is much more suitable for communication with God than the modern crippled spoken Russian language.

But main reason the incomprehensibility lies not in Church Slavonic language, it is very close to Russian - to fully perceive it, you need to learn only a few dozen words. The fact is that even if the entire service were translated into Russian, people would still not understand anything about it. The fact that people do not perceive worship is a language problem to the least extent; in the first place is ignorance of the Bible. Most of the chants are highly poetic renditions of biblical stories; Without knowing the source, it is impossible to understand them, no matter what language they are sung in. Therefore, anyone who wants to understand Orthodox worship must, first of all, begin by reading and studying the Holy Scriptures, and it is quite accessible in Russian.

9.28. Why do the lights and candles sometimes go out in the church during services?

– At Matins, during the reading of the Six Psalms, candles in churches are extinguished, except for a few. The Six Psalms is the cry of a repentant sinner before Christ the Savior who came to earth. The lack of illumination, on the one hand, helps to think about what is being read, on the other, it reminds us of the gloom of the sinful state depicted by the psalms, and of the fact that external light does not suit a sinner. By arranging this reading in this way, the Church wants to incite believers to deepen themselves, so that, having entered into themselves, they enter into a conversation with the merciful Lord, who does not want the death of a sinner (Ezek. 33:11), about the most necessary matter - the salvation of the soul through bringing it into line with Him. , Savior, relationships broken by sin. The reading of the first half of the Six Psalms expresses the sorrow of a soul that has moved away from God and is seeking Him. Reading the second half of the Six Psalms reveals the state of a repentant soul reconciled with God.

9.29. What psalms are included in the Six Psalms and why these particular ones?

– The first part of Matins opens with a system of psalms known as six psalms. The sixth psalm includes: Psalm 3 “Lord, who has multiplied all this,” Psalm 37 “Lord, let me not be angry,” Psalm 62 “O God, my God, I come to You in the morning,” Psalm 87 “O Lord God of my salvation,” Psalm 102 “Bless my soul the Lord,” Psalm 142 “Lord, hear my prayer.” The psalms were chosen, probably not without intention, from different places in the Psalter evenly; this is how they represent it all. The psalms were chosen to be of the same content and tone that prevails in the Psalter; namely, they all depict the persecution of the righteous by enemies and his firm hope in God, only growing from the increase of persecution and in the end reaching jubilant peace in God (Psalm 103). All these psalms are inscribed with the name of David, excluding 87, who is the “sons of Korah,” and were sung by him, of course, during persecution by Saul (maybe Psalm 62) or Absalom (Psalms 3; 142), reflecting spiritual growth singer in these disasters. Of the many psalms of similar content, these are chosen here because in some places they refer to night and morning (Ps. 3:6: “I fell asleep and arose, I arose”; Ps. 37:7: “I walked lamenting all day long”) ", v. 14: "I have taught the flattering all day long"; ps. 62:1: "I will teach You in the morning", v. 7: "I have commemorated Thee on my bed; in the morning I have learned from Thee"; I cried out to You in the days and in the night,” v. 10: “All day long I lifted up my hands to You,” v. 13, 14: “Thy wonders will be known in the dark... and I have cried out to You, O Lord, and morning prayer mine will precede Thee"; Ps. 102:15: "His days are like a field of flowers"; Ps. 142:8: "I hear Thy mercy upon me in the morning"). Psalms of repentance alternate with thanksgiving.

Six Psalms listen in mp3 format

9.30. What is "polyeleos"?

- Polyeleos is the name given to the most solemn part of Matins - a divine service that takes place in the morning or evening; Polyeleos is served only at festive mornings. This is determined by the liturgical regulations. On the eve of Sunday or a holiday, Matins is part of the all-night vigil and is served in the evening.

Polyeleos begins after reading the kathisma (Psalter) with the singing of verses of praise from the psalms: 134 - “Praise the name of the Lord” and 135 - “Confess the Lord” and ends with the reading of the Gospel. In ancient times, when the first words of this hymn “Praise the name of the Lord” were heard after the kathismas, numerous lamps (unction lamps) were lit in the temple. Therefore, this part of the all-night vigil is called “many oils” or, in Greek, polyeleos (“poly” - many, “oil” - oil). The Royal Doors open, and the priest, preceded by a deacon holding a lighted candle, burns incense to the altar and the entire altar, iconostasis, choir, worshipers and the entire temple. The open Royal Doors symbolize the open Holy Sepulcher, from where the kingdom of eternal life shines. After reading the Gospel, everyone present at the service approaches the icon of the holiday and venerates it. In memory of the fraternal meal of ancient Christians, which was accompanied by anointing with fragrant oil, the priest draws the sign of the cross on the forehead of everyone approaching the icon. This custom is called anointing. Anointing with oil serves as an external sign of participation in the grace and spiritual joy of the holiday, participation in the Church. Anointing with consecrated oil on polyeleos is not a sacrament; it is a rite that only symbolizes the invocation of God's mercy and blessing.

9.31. What is "lithium"?

– Litiya translated from Greek means fervent prayer. The current charter recognizes four types of litia, which, according to the degree of solemnity, can be arranged in the following order: a) “lithia outside the monastery,” scheduled for some twelfth holidays and on Bright Week before the Liturgy; b) lithium on Great Vespers, connected with vigil; c) litia at the end of the festive and Sunday matins; d) lithium for the repose after weekday Vespers and Matins. In terms of the content of the prayers and the rite, these types of litia are very different from each other, but what they have in common is the departure from the temple. In the first type (of those listed), this outflow is complete, and in the others it is incomplete. But here and here it is performed in order to express the prayer not only in words, but also in movement, to change its place to revive prayerful attention; The further purpose of the lithium is to express - by removing from the temple - our unworthiness to pray in it: we pray, standing before the gates of the holy temple, as if before the gates of heaven, like Adam, the tax collector, to the prodigal son. Hence the somewhat repentant and mournful nature of lithium prayers. Finally, in litia, the Church emerges from its blessed environment into the outside world or into the vestibule, as a part of the temple in contact with this world, open to everyone not accepted into the Church or excluded from it, for the purpose of a prayer mission in this world. Hence the nationwide and universal character (for the whole world) of lithium prayers.

9.32. What is the Procession of the Cross and when does it happen?

– A procession of the cross is a solemn procession of clergy and lay believers with icons, banners and other shrines. Processions of the Cross are held on annual special days established for them: on the Holy Resurrection of Christ - the Easter Procession of the Cross; on the feast of Epiphany for the great consecration of water in memory of the Baptism of the Lord Jesus Christ in the waters of the Jordan, as well as in honor of shrines and great church or state events. There are also extraordinary religious processions established by the Church on especially important occasions.

9.33. Where did the Processions of the Cross come from?

– Just like holy icons, religious processions got their start from Old Testament. The ancient righteous often performed solemn and popular processions with singing, trumpeting and rejoicing. Stories about this are set out in the sacred books of the Old Testament: Exodus, Numbers, the books of Kings, Psalms and others.

The first prototypes of the religious processions were: the journey of the sons of Israel from Egypt to the promised land; the procession of all Israel following the ark of God, from which the miraculous division of the Jordan River occurred (Joshua 3:14-17); the solemn seven-fold circumambulation of the ark around the walls of Jericho, during which the miraculous fall of the impregnable walls of Jericho took place from the voice of the sacred trumpets and the proclamations of the entire people (Joshua 6:5-19); as well as the solemn nationwide transfer of the ark of the Lord by kings David and Solomon (2 Kings 6:1-18; 3 Kings 8:1-21).

9.34. What does the Easter Procession mean?

– The Holy Resurrection of Christ is celebrated with special solemnity. The Easter service begins on Holy Saturday, late in the evening. At Matins, after the Midnight Office, the Easter Procession of the Cross takes place - worshipers, led by the clergy, leave the temple to make a solemn procession around the temple. Like the myrrh-bearing women who met the risen Christ the Savior outside Jerusalem, Christians greet the news of the coming of the Light Christ's Resurrection outside the walls of the temple - they seem to be marching towards the risen Savior.

Easter Godfather progress is underway with candles, banners, censers and an icon of the Resurrection of Christ under the continuous ringing of bells. Before entering the temple, the solemn Easter procession stops at the door and enters the temple only after the jubilant message has been sounded three times: “Christ is risen from the dead, trampling down death by death and giving life to those in the tombs!” The procession of the cross enters the temple, just as the myrrh-bearing women came to Jerusalem with joyful news to the disciples of Christ about the risen Lord.

9.35. How many times does the Easter Procession happen?

– The first Easter religious procession takes place on Easter night. Then, during the week (Bright Week), every day after the end of the Liturgy, the Easter Procession of the Cross is held, and before the Feast of the Ascension of the Lord, the same Processions of the Cross are held every Sunday.

9.36. What does the Procession with the Shroud on Holy Week mean?

– This mournful and deplorable procession of the Cross takes place in remembrance of the burial of Jesus Christ, when His secret disciples Joseph and Nicodemus, accompanied by the Mother of God and the myrrh-bearing women, carried in their arms the deceased Jesus Christ on the cross. They walked from Mount Golgotha to Joseph's vineyard, where there was a burial cave in which, according to Jewish custom, they laid the body of Christ. In remembrance of this sacred event - the burial of Jesus Christ - a Procession of the Cross is held with the Shroud, which represents the body of the deceased Jesus Christ, as it was taken down from the cross and laid in the tomb.

The Apostle says to the believers: "Remember my bonds"(Col. 4:18). If the Apostle commands Christians to remember his sufferings in chains, then how much more strongly should they remember the sufferings of Christ. During the suffering and death on the cross of the Lord Jesus Christ, modern Christians did not live and did not share sorrow with the apostles, therefore in the days of Holy Week they remember their sorrows and lamentations about the Redeemer.

Anyone called a Christian who celebrates the sorrowful moments of the Savior’s suffering and death cannot help but be a participant in the heavenly joy of His Resurrection, for in the words of the Apostle: “We are joint heirs with Christ, if only we suffer with Him, so that we may also be glorified with Him.”(Rom.8:17).

9.37. On what emergency occasions are religious processions held?

– Extraordinary processions of the Cross are carried out with the permission of the diocesan church authorities on occasions that are especially vital for the parish, the diocese or the entire Orthodox people - during an invasion of foreigners, during the attack of a destructive disease, during famine, drought or other disasters.

9.38. What do the banners with which religious processions take place mean?

– The first prototype of banners was after global flood. God, appearing to Noah during his sacrifice, showed a rainbow in the clouds and called it "a sign of an everlasting covenant" between God and people (Gen.9:13-16). Just as a rainbow in the sky reminds people of God’s covenant, so on banners the image of the Savior serves as a constant reminder of the deliverance of the human race at the Last Judgment from the spiritual fiery flood.

The second prototype of the banners was during Israel's exit from Egypt during the passage through the Red Sea. Then the Lord appeared in a pillar of cloud and covered all the army of Pharaoh with darkness from this cloud, and destroyed it in the sea, but saved Israel. So on the banners the image of the Savior is visible as a cloud that appeared from heaven to defeat the enemy - the spiritual Pharaoh - the devil with all his army. The Lord always wins and drives away the power of the enemy.

The third type of banners was the same cloud that covered the tabernacle and overshadowed Israel during the journey to the Promised Land. All Israel looked at the sacred cloud cover and with spiritual eyes understood in it the presence of God Himself.

Another prototype of the banner is the copper serpent, which was erected by Moses at the command of God in the desert. When looking at it, the Jews received healing from God, since the copper serpent represented the Cross of Christ (John 3:14,15). So, while carrying banners during the procession of the Cross, believers raise their bodily eyes to the images of the Savior, the Mother of God and the saints; with spiritual eyes they ascend to their prototypes existing in heaven and receive spiritual and physical healing from the sinful remorse of spiritual serpents - demons who tempt all people.

A practical guide to parish counseling. St. Petersburg 2009.

Liturgy is the most important service, during which the Most Holy Sacrament of Communion is performed.

Translated from Greek, the word “liturgy” means “common cause” or “common service.” The Divine Liturgy is also called the Eucharist - thanksgiving. By doing it, we thank God for saving the human race from sin, curse and death through the Sacrifice made on the Cross by His Son, our Lord Jesus Christ. The Liturgy is also called “Lover”, since it is supposed to be celebrated at noon (pre-dinner). In apostolic times, the Liturgy was also called “the breaking of bread” (Acts 2:46).

The Divine Liturgy is celebrated in the church, on the throne, on a platform consecrated by the bishop, which is called the antimension. The Performer of the Sacrament is the Lord Himself.

“The priest’s only lips pronounce the consecrating prayer, and the hand blesses the gifts... The active power comes from the Lord,” he wrote St. Feofan the Recluse.

Prayers and sacraments of thanksgiving bring down the grace of the Holy Spirit onto the prepared bread and wine and make them Holy Communion - the Body and Blood of Christ.

The Kingdom of God comes in the temple, and eternity abolishes time. The descent of the Holy Spirit not only transforms bread into the Body and wine into the Blood of Christ, but connects Heaven and earth, elevates Christians to Heaven. Those present in the church during the liturgy become participants in the Last Supper of the Lord.

The Divine Liturgy consists of three parts:

1) proskomedia

2) liturgy of the catechumens

3) liturgy of the faithful.

The word "proskomedia" means "bringing". The first part of the liturgy is so called in accordance with the custom of ancient Christians to bring bread and wine to church for the celebration of the Sacrament. For the same reason, this bread is called prosphora, which means offering. Proskomedia is performed by the priest on the altar with the altar closed in a low voice. It ends when the 3rd and 6th (and sometimes 9th) hours according to the Book of Hours are read on the choir.

The second part of the liturgy is called Liturgy of the Catechumens, because in addition to those who are baptized and allowed to receive communion, catechumens are also allowed to listen to it, that is, those preparing for baptism, as well as repentants who are not allowed to receive communion. It ends with a command to the catechumens to leave the church.

The third part of the liturgy, during which the sacrament of communion is performed, is called Liturgy of the Faithful, because only the faithful, that is, the baptized, can attend it.

It can be divided into the following parts: 1) transferring honest Gifts from the altar to the throne; 2) preparing believers for the consecration of the Gifts; 3) consecration (transubstantiation) of the Gifts; 4) preparing believers for communion; 5) communion and 6) thanksgiving for communion and dismissal.

The Sacrament of Holy Communion was instituted by our Lord Jesus Christ Himself during the Last Last Supper, on the eve of His suffering on the Cross (Matt. 26:26-29; Mark 14:22-25; Luke 22:19-21; 1 Cor. 11:23 -26). The Lord commanded that this Sacrament be performed in His remembrance (Luke 22:19).

The apostles celebrated Holy Communion according to the commandment and example of Jesus Christ, combining it with the reading of the Holy Scriptures, the singing of psalms and prayers. The compiler of the first rite of the liturgy of the Christian Church is considered to be the holy Apostle James, the brother of the Lord.

In the fourth century St. Basil the Great wrote down and offered for general use the rite of the Liturgy he compiled, and St. John Chrysostom somewhat reduced this rank. This rite was based on the ancient Liturgy of St. Apostle James, the first bishop of Jerusalem.

Liturgy of St. John Chrysostom is performed in the Orthodox Church throughout the year, except for Great Lent, when it is performed on Saturdays, on the Annunciation of the Most Holy Theotokos and on Vai Sunday.

Takes place ten times a year Liturgy of St. Basil the Great.

On Wednesdays and Fridays of Lent it is celebrated Liturgy of the Presanctified Gifts St. Gregory Dvoeslov, who has a special rank.

Liturgy and Sacrament of Communion

The sacraments are special acts of God performed in the Orthodox Church, through which God communicates to people the Grace of the Holy Spirit. The ritual outer side of the Sacrament is performed by the priest in unity with the people through the consecration of wine, bread, oil, myrrh, water, and other natural substances necessary for one of the seven Sacraments of the Church.

Time and place of the Sacrament

Liturgy in our church is celebrated from Monday to Saturday at 8.00. On Sundays, twelfths and great holidays, early Liturgy is held from 7.00. and late Liturgy from 9.30.

You need to come to the church 15-20 minutes before the start of the Liturgy in order to calmly, without unnecessary worldly fuss, purchase candles, give memorial notes and internally prepare for this great Sacrament of the sacraments.

With infants and children from 1 to 5-6 years old, it is acceptable to arrive for Communion 40-45 minutes after the start of the service. The liturgy is celebrated for one and a half to two hours.

To participate in the Sacrament of Communion in the church shop, you do not need to register. But in your home prayer, you must definitely read the prescribed prayer rule (see below).

Other perplexing questions can be resolved in a conversation with a priest.

Definition of Liturgy

Liturgy is the main Christian worship. At the Liturgy, the Church thanks God for the creation of the world, for the salvation of every person through Jesus Christ, remembers His Life, Death and Resurrection in prayers, and offers Bread and Wine for sanctification by the Holy Spirit. Bread and Wine - natural substances- are symbols of our food. Without food, a person dies, therefore, at the Liturgy, the Church offers God the life of each of its members, who freely and gratefully gives it to the Father. God accepts this “bloodless sacrifice”, thanks to the saving feat of the Son of God, and transforms earthly food - Bread and Wine - into Divine Food, ours human life into His Divine Life.

By partaking of the Body and Blood, members of the Church, incomprehensible to the human mind, are united with Christ. It is entirely contained in every Particle of Communion. Communion of the Holy Mysteries of Christ is necessary to enter eternal life. The Savior Himself speaks about this: “Truly, truly, I say to you, unless you eat the Flesh of the Son of Man and drink His Blood, you will not have life in you. He who eats My Flesh and drinks My Blood has eternal life, and I will raise him up on the last day...” (John chapter 6, verses 53 - 54).

The entire Divine Liturgy according to Rev. Maximus the Confessor is “The Mystical Guide to the Salvation of Man.” In the words spoken at the Liturgy, in the symbolic movements of the priesthood along the altar and church, in spiritual and educational substantive actions, the history of our salvation from the creation of the world through the First Coming of Christ to the joyful entry into the Kingdom of Heaven after His Second Coming is dynamically revealed. The symbolism of the Liturgy is not theatrical. It is a genuine movement towards grace-natural unity with Christ, which occurs in the Sacrament of Communion at the end of the Liturgy.

Liturgy and Communion are not identical to each other. It is depressing when a person comes to the end of the Liturgy, hastily confesses and, depicting the highest reverence on his face, proceeds to the Cup of Life. Definitely - the Liturgy ends with Communion, the acceptance of the Gifts of Christ. But these Gifts are the dynamic completion of the fullness of prayerful and Eucharistic communion between God and His people. Therefore, it is necessary for a Christian to take part in the Liturgy in the fullness of the liturgy, from the first to the last exclamation.

At the Liturgy we remember all earthly life Christ, we sleep with Him, suffer and are resurrected in His Gifts. By approaching the end of the service, we seem to say: to you, Lord, the cross, and to us, glory; to you, suffering and death, to us, resurrection and the joy of Communion. What is Liturgy? Its beginning goes back to Eternity. Its prototype is the life of God of the Holy Trinity in Himself, in Unity and Love. That is why the Liturgy is called Divine and begins with the exclamation “Blessed is the Kingdom of the Father and the Son and the Holy Spirit.” Our temple Liturgy is the Liturgy of the Holy Trinity itself, given within earthly limits in heavenly symbols and images. This is the life of God given to us in Communion, through the Life, Death and Resurrection of Jesus Christ.

Catechetical definition of the Sacrament of Communion

Communion is a sacrament in which the Christian believer, under the guise of bread and wine, truly receives the very Body and Blood of our Lord Jesus Christ.

History of the establishment of the Sacrament of Communion

The Lord Jesus Christ instituted the Holy Sacrament of Communion at the Last Supper with the Apostles on the eve of His suffering. He took bread into His Most Pure hands, blessed it, broke it and divided it into His disciples, saying: “Take, eat: this is My Body” (Matthew 26:26). Then he took a cup of wine, blessed it and, giving it to the disciples, said: “Drink from it, all of you, for this is My Blood of the New Testament, which is shed for many for the remission of sins” (Matthew 26:27,28). Then the Savior gave the apostles, and through them all believers, the commandment to perform this Sacrament until the end of the world in remembrance of His suffering, death and Resurrection for the closest union of believers with Him. He said, “Do this in remembrance of Me” (Luke 22:19).

The Mystery of the Kingdom of the Holy Trinity

According to the apostolic and patristic tradition, the Church reveals, lives and embodies itself in the event of Pentecost, mysteriously and incomprehensibly renewed every time in perfection during every Liturgy for almost two thousand years. The Liturgy celebrated daily in churches around the world is not a repetition or addition of Pentecost with new gifts of the Holy Spirit, but its Eucharistic Realization, which continues by grace within earthly limits. The first apostolic and last liturgical Pentecost on earth are interconnected according to the formula of the Chalcedonian dogma: “unfused, inseparable, unchangeable, inseparable.”

The gifts of the Eucharist are Divine, unique, incomparable, exclusive, original, and ontologically irreplaceable with their absolute essential copy. Just as there cannot be two Christs in nature, so the existence of two Eucharists is unthinkable. The Body and Blood of the Lord, like the Liturgy itself, are truly, existentially, and of one nature the same as the apostles received communion during the Last Supper. This miracle is beyond the power of the fallen deductive mind. Its philosophical analysis is impossible. It is similar to the miracle of feeding five thousand people with five loaves and two fish (Mark 6:3o-44) only not in space “on green grass,” but in time, calculated in tens of centuries.

Each of the five thousand who ate the miraculously self-replenishing bread and fish ate the same bread and the same fish with which the apostles were satisfied. Likewise, we Christians partake of the same Mysteries of the Lord that Christ taught to His disciples. And then and now we accept the “Bread of Life” from the hands of the founder of the Church Himself - Jesus Christ. This mystery is affirmed by the prayer read before Communion: “Today Your Mystical Supper, O Son of God, accept me as a partaker.”

In the Flesh and Blood of Christ, the barrier between God and man, between the Creator and creation, between Eternity and time is destroyed. The Flesh and Blood of Christ belong to our earthly world, but transformed, having nothing to do with the pride of human autonomy, with rebellion against divine love. The earthly body of Christ began in the womb of the Mother of God. By its birth, it belonged to the created world, but was inextricably linked with God, as an offering, as a meek expression of endless gratitude to the life-giving Love of the Father.

Bread and wine - earthly natural substances - are brought by the Church to God at the Liturgy according to the way of life of the flesh of Christ. By bread and wine, the Church understands the entire universe, from the earth to the farthest stars, and returns it to God. At the Liturgy, she entrusts the life of the whole world to the loving will of the Father and brings him thanks for this grace-filled opportunity realized by Christ. The Bread and Wine of the Eucharist are given to us not to quench thirst and hunger, not to autonomous survival within earthly limits, thanks to Them we enter into a grace-filled life connection with God.

Each member of the Church is united to the life of the Father, through the Body and Blood of the Son through the gifts of the Holy Spirit. At the Last Supper, Christ did not grant the disciples the right to transform Bread and Wine into His Body and Blood, He did not establish the Sacrament of the Eucharist as a remembrance of His sacrificial deed, He realized the Church as abiding in His Love. Christ “established” the Sacrament of Communion at the Last Supper, but not in isolation from the Church, but in unity with it. The Church is the Last Supper. Communion is not an anatomical miracle, not a material shrine, but a fulfillment of the gracious-natural unity of the Church - Christ and Christians. At the Liturgy, the Church realizes itself in its entirety, as the Sacrament of the Kingdom, bestowed through Communion.

Perplexed questions

How to prepare for Communion?

Those who wish to receive communion worthily must have heartfelt repentance, humility, a firm intention to improve and begin a pious life. It takes several days to prepare for the Sacrament of Communion: pray more and more diligently at home, attend the evening service on the eve of the day of Communion. Prayer is usually accompanied by fasting (from one to three days) - abstinence from fast food: meat, milk, butter, eggs (with strict fasting and from fish) and in general moderation in food and drink. You should become aware of your sinfulness and protect yourself from anger, condemnation and obscene thoughts and conversations, and refuse to visit entertainment places. Before Communion, it is necessary to confess, having made peace with everyone.

What prayers should you use to prepare for Communion?

There is a special rule for prayerful preparation for Communion, which is found in Orthodox prayer books. It usually consists of reading four canons the night before:

canon of repentance to the Lord Jesus Christ,
canon of prayer to the Most Holy Theotokos,
canon to the Guardian Angel,
canon from the Follow-up to Holy Communion.

How to approach Communion?

After singing “Our Father,” one must approach the steps of the altar and wait for the Holy Chalice to be taken out. When approaching the Chalice, you need to cross your arms across your chest.

How often should you take Communion?

The frequency of Communion must be agreed upon with the spiritual father. All priests bless differently. For people seeking to churchize their lives, some modern pastors recommend taking communion one to two times a month. Other priests also bless more frequent Communion. Usually they confess and receive communion during all four multi-day fasts of the church year, on the twelfth, great and temple holidays, on their name days and births, and spouses on their wedding day. You cannot take communion just for show, for the sake of certain quantitative norms. The Sacrament of Communion should become a need of the heart for an Orthodox Christian.

Is it possible for a pregnant woman to receive communion?

It is necessary, and as often as possible, to partake of the Mysteries of Christ, preparing for Communion through confession and all possible prayer. The Church exempts pregnant women from fasting.

Can Orthodox Christian take communion in any other non-Orthodox church?

No, only in the Orthodox Church.

Can you take communion on any day?

Every day in the Church there is Communion of believers, with the exception of Great Lent, during which you can receive communion only on Wednesdays, Fridays, Saturdays and Sundays.

When can you receive communion during the week of Lent?

During Lent, adults can receive communion on Wednesdays, Fridays, Saturdays and Sundays; small children - on Saturdays and Sundays.

Is it possible to take communion several times on one day?

Under no circumstances should anyone receive Communion twice on the same day. If the Holy Gifts are given from several Chalice, they can only be received from one.

Is it possible to receive communion after Unction without Confession?

Unction does not cancel Confession. At the Unction, not all sins are forgiven, but only forgotten and unconscious ones.

How to give communion to a sick person at home?

The patient's relatives must first agree with the priest about the time of Communion and about measures to prepare the sick person for this Sacrament.

How to give communion to a one-year-old child?

If a child is not able to remain calmly in church for the entire service, then he can be brought to the end of the Liturgy - to the beginning of the singing of the Lord’s Prayer and then given communion.

Is it possible for a child under 7 years old to eat before Communion? Is it possible for sick people to receive communion without an empty stomach?

Only in exceptional cases is it allowed to receive communion without an empty stomach. This issue is resolved individually in consultation with a priest. Infants under 7 years of age are allowed to receive communion without an empty stomach. Children should be taught to abstain from food and drink before Communion from an early age.

Is it possible to receive communion if you have not attended the all-night vigil? Is it possible to receive communion if you have fasted, but have not read or did not finish reading the rule?

Such and similar issues are resolved with the priest individually. If the reasons for absence from the all-night vigil or failure to fulfill prayer rule are respectful, then the priest can allow communion. It is not the number of prayers read that is important, but the disposition of the heart, living faith, repentance for sins, intention to improve your life.

Are we sinners worthy to receive communion often?

“It is not those who are healthy who need a physician, but those who are sick” (Luke 5:31). There is not a single person on earth worthy of Communion of the Holy Mysteries of Christ, and if people do receive communion, it is only by the special mercy of God. It is the sinners, the unworthy, the weak, who more than anyone else need this saving source - like the sick in treatment. With sincere repentance, God forgives a person’s sins, and Communion gradually corrects his shortcomings. The basis for deciding the question of how often one should receive communion is the degree of preparedness of the soul, its love for the Lord, and the strength of its repentance. Therefore, the Church leaves this issue to priests and spiritual fathers to decide.

If you feel cold after Communion, does this mean that you received Communion unworthily?

Coldness occurs in those who seek psycho-emotional consolation from Communion, but who considers himself unworthy, grace remains. However, when after Communion there is no peace and joy in the soul, one must see this as a reason for deep humility and contrition for sins. There is no need to despair and mourn: there should be no selfish attitude towards the Sacrament. In addition, the Sacraments are not always reflected in the feelings, but also act secretly, so that a person can demonstrate the free feat of love.

Is it possible to kiss the cross after Communion?

After the Liturgy, all those praying venerate the cross: both those who received communion and those who did not.

Is it possible to kiss icons and the priest’s hand after Communion and bow to the ground?

After Communion, before drinking, you should refrain from kissing icons and the priest’s hand, but there is no rule that those receiving communion should not kiss icons or the priest’s hand on this day and not bow to the ground. It is important to keep your tongue, thoughts and heart from all evil.

Is it possible to replace Communion by drinking Epiphany water with artos (or antidor)?

This is a misconception about the possibility of replacing Communion Epiphany water with artos (or antidor) arose, perhaps, due to the fact that people who have canonical or other obstacles to Communion of the Holy Mysteries are allowed to use for consolation Epiphany water with antidor. However, this cannot be understood as an equivalent replacement. Communion cannot be replaced by anything.

Can children under 14 years of age receive communion without Confession?

Only children under 7 years old can receive communion without Confession. From the age of 7, children receive communion only after Confession.

Is Communion paid for?

No, in all churches the Sacrament of Communion is always performed free of charge.

Everyone receives communion from the same spoon, is it possible to get sick?

Natural disgust can only be fought with faith. There has never been a single case of someone becoming infected through the Chalice: even when people take communion in hospital churches, no one ever gets sick. After Communion of believers, the remaining Holy Gifts are consumed by the priest or deacon from the same cup and spoon, but even during epidemics they do not get sick. This is the greatest Sacrament of the Church, given also for the healing of soul and body, and the Lord does not disgrace the faith of Christians.

Proskomedia, Liturgy of the Catechumens, antiphon and litany - what all these words mean, says Archimandrite Nazariy (Omelyanenko), a teacher at the Kyiv Theological Academy.

– Father, the Liturgy of John Chrysostom is celebrated in the Orthodox Church throughout the year, except for Great Lent, when it is served on Saturdays, on the Annunciation of the Most Holy Theotokos and on the Week of Vaiya. When did the Liturgy of John Chrysostom appear? And what does the word “Liturgy” mean?

– The word “Liturgy” is translated from Greek as “common cause.” This is the most important divine service of the daily cycle, during which the Eucharist is celebrated. After the Lord ascended to Heaven, the apostles began to perform the Sacrament of Communion every day, while reading prayers, psalms and Holy Scripture. The first rite of the Liturgy was compiled by the Apostle James, the brother of the Lord. IN Ancient Church There were many rites of the Liturgy on the territory of the Roman Empire, which were unified during the 4th–7th centuries and are now used in the same form in the Orthodox Church. The Liturgy of John Chrysostom, which is celebrated more often than others, is an independent creation of the saint based on the text of the Anaphora of the Apostle James. The Liturgy of Basil the Great is served only 10 times a year (5 Sundays of Great Lent, Maundy Thursday, Holy Saturday, Christmas and Epiphany Eves, the day of remembrance of the saint) and represents an abbreviated version of the Liturgy of James. Third Liturgy of the Presanctified Gifts, the edition of which is attributed to St. Gregory the Dvoeslov, Bishop of Rome. This Liturgy is celebrated only during Lent: on Wednesday and Friday, on Thursday of the fifth week, in the first three days of Holy Week.

– The Liturgy consists of three parts. The first part is proskomedia. What happens during proskomedia in the church?

– “Proskomedia” is translated as “offering.” This is the first part of the Liturgy, during which the preparation of bread and wine is carried out for the celebration of the Sacrament of the Eucharist. Initially, proskomedia consisted of a selection procedure the best bread and dissolving wine with water. It should be noted that these substances were brought by Christians themselves to perform the Sacrament. Since the 4th century, the circumcision of the Lamb - the Eucharistic bread - has appeared. From the 7th to 9th centuries, proskomedia gradually developed as a complex ritual sequence with the removal of many particles. Accordingly, the location of the proskomedia during worship has changed in historical retrospect. At first it was performed before the Great Entrance, later, with the development of the rite, it was brought to the beginning of the Liturgy for reverent celebration. Bread for proskomedia must be fresh, clean, wheat, well mixed and prepared with sourdough. After church reform Patriarch Nikon began to use five prosphoras for proskomedia (before the reform, the Liturgy was served on seven prosphoras) in memory of the gospel miracle of Christ feeding five thousand people with five loaves. By appearance the prosphora should be round and two-part in commemoration of the two natures of Jesus Christ. To remove the Lamb, a prosphora with a special seal on top in the form of a cross sign is used, separating the inscription: ΙС ХС НИ КА - “Jesus Christ conquers.” Wine for proskomedia must be natural grape, without impurities, red in color.

During the removal of the Lamb and the pouring of dissolved wine into the chalice, the priest pronounces words of prophecy and gospel quotes about the passion and death of the Savior on the cross. Next, particles are removed for the Mother of God, saints, living and deceased. All particles are displayed on the paten in such a way as to visibly indicate the fullness of the Church of Christ (earthly and heavenly), the head of which is Christ.

– The second part of the Liturgy is called the Liturgy of the Catechumens. Where did this name come from?

– The Liturgy of the Catechumens is indeed the second part of the Liturgy. This part received this name because at that moment the catechumens—people who were preparing to receive Baptism and were undergoing catechesis—could pray in the church together with the faithful. In ancient times, the catechumens stood in the vestibule and gradually became accustomed to Christian worship. This part is also called the Liturgy of the Word, since the central point is the reading of the Holy Scriptures and the sermon. The reading of the Apostle and the Gospel conveys to believers the life and teaching of Christ about God, and the incense between the readings symbolizes the spread of grace on earth after the preaching of Christ and the apostles.

– When are antiphons sung? What is it?

– During the divine service of the Orthodox Church, prayers can be sung antiphonally, that is, alternately. The principle of singing psalms antiphonally in Eastern Church was introduced by the Hieromartyr Ignatius the God-Bearer, in the West by Saint Ambrose of Milan. There are two types of antiphons, which are performed at Matins and at Liturgy. Powerful antiphons at Matins are used only at the All-Night Vigil; they are written based on the 18th kathisma in imitation of the Old Testament singing on the steps when ascending to the Jerusalem Temple. At the Liturgy, antiphons are divided into everyday antiphons (91st, 92nd, 94th psalms), which received their name from their use during the daily service; figurative (102nd, 145th psalms, blessed) are called so because they are taken from the Sequence of figurative; and festive ones, which are used on the Lord's twelve feasts and Easter and consisting of verses of selected psalms. According to the Typikon, there is also the concept of antiphons of the Psalter, that is, the division of kathisma into three “glories,” which are called antiphons.

– What is a litany and what are they?

– Litany, translated from Greek as “long prayer”, is the petition of a deacon with the choir singing alternately and the final exclamation of the priest. There are the following types of litanies: great (peaceful), deep, small, petitionary, funeral, about the catechumens, lithium, final (at the end of Compline and Midnight Office). There are also litanies at various prayer services, Sacraments, services, monastic tonsures, and consecrations. In essence, they have the structure of the above litanies, only they have additional petitions.

– The third part of the Liturgy is the Liturgy of the Faithful. Is this the most important part?

– The Liturgy of the Faithful is so called because only the faithful can attend it. Another name is the Liturgy of Sacrifice, since the central place is the offering of the Bloodless Sacrifice, the celebration of the Eucharist. This is the most important part of the Liturgy. At the beginning of this part, the Cherubic Song and the Great Entrance are sung, during which the Holy Gifts are transferred from the altar to the throne. Next, before the Anaphora (Eucharistic Prayer), all believers together pronounce the Creed, testifying to the unity of confession Orthodox faith. During the Anaphora, the priest pronounces secret prayers calling on the Holy Spirit to sanctify those praying and offer the Holy Gifts. The Liturgy of the Faithful ends with the general communion of clergy and believers, in which the conciliarity and unity of Christ’s Church is visibly evidenced.

Interviewed by Natalya Goroshkova