Divine Liturgy on Sundays. What time does the church service start on Sunday. Then, after a series of prayers, the climax of the Liturgy comes: The Holy Sacrament of the Eucharist is celebrated - the change of bread and wine into the true Body and true Blood of the Lord

The main church service in the Orthodox Church is the Divine Liturgy. Our ancestors knew very well what it was, however, they called it mass. Catholics call it the Mass.

The origins of this worship go back to early Christianity. Much time has passed since then, the church itself has undergone external changes, but the basis of the liturgy and its symbolism have remained the same.

Development of Christian Worship

The tradition of worship dates back to the Old Testament times. That is how it was perceived by the first Christians, who in the eyes of society were considered a Jewish sect. This was understandable - the Holy Apostles came from Palestine, received a Jewish upbringing and followed the precepts of their ancestors.

But it was then, in the years of the first sermons reflected in the Acts of the Apostles, that the history of the modern service begins.

Sermon and Eucharist

The followers of the teachings of Christ were far from being in a privileged position in the Roman Empire. They were the object of persecution, so their meetings were held in secret. For meetings, someone's house or even a cemetery was chosen, the latter gave temporary immunity to those located on it according to Roman laws.

At first, Christians living in Palestine freely visited the Temple in Jerusalem. This practice was discontinued after the Jewish War, when Jerusalem was destroyed by Roman troops, and a final break occurred between Jews and Christians.

The apostles Paul and Barnabas during their missions came to the conclusion that converted Gentiles should not be persuaded to keep the Law of Moses. This applied both to daily life and worship. The apostles believed that the new teaching was intended for all people, regardless of their origin. In principle, it could not fit into the framework of Judaism and the Temple, but it was not necessary. It was believed that it was possible to serve the Lord all over the world.

The first services consisted of reading psalms, prayers, a sermon, and a remembrance of the Last Supper. The latter is the most important - it was a recollection of the events that preceded the execution of Christ. It was accompanied by the breaking of bread and the drinking of wine, which symbolized the body and blood of the Lord. This would later become a sacrament called the Eucharist.

And while they were eating, Jesus took bread, blessed it, broke it, gave it to them, and said, Take, eat; this is my body. And he took the cup, gave thanks, and gave it to them: and they all drank from it. And he said to them: This is My Blood of the New Testament, which is shed for many.

The Gospel of Luke also mentions the continuation of his words - “ do this in remembrance of me».

Since then, partaking of the body and blood of Christ has been an integral part of worship.

Development in the first centuries

Spreading across the Mediterranean, Christianity increasingly acquired the features of a universal doctrine. This was facilitated by Greek philosophy, which organically entered the theological works of the apologists.

The liturgical rite also acquires Hellenic features. For example, the choral singing that accompanies the service comes from the Balkans. Gradually, a group of ministers of the Church is singled out, and the continuity of ordination is observed. Despite the fact that the rite in its key features followed the service in the Jerusalem Temple, a different meaning was put into it. Important differences Christian worship from the Jewish are the following:

1. rejection of the bloody sacrifice - although the altar is present;
2. the availability of ordination for any Christian, and not for the descendants of Aaron;
3. the place of service can be the whole world;
4. the time frame of the service expanded - Christians prayed at night as well.

This attitude towards service was not accidental. A Jew was considered righteous insofar as he kept the Law of Moses and was faithful to its letter. The Christian did not follow the letter, but the spirit, and faith itself was more important to him.

After the legalization of the doctrine under Constantine the Great, church buildings were donated to Christians, and worship begins to develop in modern direction. There is a service by the hour, the list of sacraments is approved, the requirements are systematized - Baptism, Wedding, Anointing, enters into practice on the eve of Easter. But the central sacrament remains the Eucharist, which has become the basis of the Divine Liturgy.

Structure and practice of services

In order to have an idea of ​​the principle on which the schedule of services is built, it is worth remembering that it has its origins in the Old Testament, and the days in the Church are calculated a little differently. They start at 6 pm, not at midnight.

The concept of liturgical hours

Hours in worship is called prayer associated with a specific time of day. In the temple, it takes about fifteen minutes and is designed to tear the worshiper's attention away from everyday worries. This practice dates back to antiquity: it is known that the apostles prayed at the hours set for this.

The daily cycle of worship can be represented as follows:

The word "guard" was used in ancient Israel - according to this schedule, the guards at settlements. Time was then determined by the position of the sun above the horizon, but in modern practice, ordinary watches are more often used.

Between the prayers, dedicated to the time, one or another divine service is performed.

Daily services and their names

Conventionally, all services in the church can be divided into:

1. evening;
2. morning;
3. daily.

The first includes Vespers and Compline. Vespers begins at 17:00, that is, one hour before the start of a new day. Accordingly, Compline is held from 21:00. Midnight Office and Matins are considered night, and they end with the prayer of the first hour, performed at 7 in the morning. The daily prayer is read at 9, 12 and 15 hours (they are called, respectively, the Third, Sixth and Ninth hours).

Liturgy was originally held before Vespers - in early Christianity this was a common practice, as were night services. At a later time, it was moved to the morning, and now it runs from 9 to noon. There is no strict resolution on this matter, therefore, in order to find out when the liturgy is served in a particular church, it is better to look at the schedule of services.

Depending on fasts, holidays and special dates, services may differ. So, before Easter, an all-night vigil takes place, combining Vespers, Compline and Midnight Office.

Liturgy is not held on some days - for example, on Good Friday. Instead, pictorial ones are read - a service in which liturgical chants are repeated, but the sacrament of the Eucharist is not performed.

Content and sequence of the liturgy

Unlike the evening and night services, the liturgy is performed almost daily, with the exception of some days of Great and Christmas Lent, Wednesday and Friday of Cheese Week (the week before Great Lent) and a number of other days.

Observance of the sacrament of the Eucharist

During this service, the whole life of Christ is remembered, from Christmas to death on the cross. It is divided into three parts, each of which is served by a special rank:

1. Proskomedia.
2. Liturgy of the catechumens.
3. Liturgy of the Faithful.

In the first part, behind the closed doors of the altar, the priest prepares bread and wine for Communion, reads prayers for the health and repose of the members of the Church. This prayer is worth doing for parishioners as well. When the preparation is over, the reading of the Third and Sixth Hours takes place, at which the Nativity of Christ and the prophecies about it are remembered.

Some mistakenly believe that the first part is a kind of liturgy about health. What this is is not entirely clear: during the preparation of the Gifts, prayers are read for both health and repose, the memory of saints, prophets and apostles is honored.

The liturgy of the catechumens is called upon to prepare those praying for the sacrament. It is named so because in ancient times people who did not accept Baptism, but were preparing for it, went to it. They were called catechumens.

It begins with the antiphonal singing of the hymn "Only Begotten Son". Then comes the small entrance with the Gospel, followed by singing and reading. The singing of psalms, called the prokimen, precedes the reading of the Apostle, after which comes the Sermon. Alternating with verses from the Psalter stands before the reading of the Gospel. This is followed by a sermon again.

This part of the liturgy ends with a litany - a prayer petition performed by the priest and the choir. This is a recognizable part of the service - for each verse read by the priest, the choir responds by singing "Lord, have mercy", "You, Lord" or "Amen". Parishioners at this time overshadow themselves with the sign of the cross.

In ancient times, after this, the catechumens left, and the doors of the temple were closed to continue. Now they do not do this, but the unbaptized do not take part in the further service.

The Liturgy of the Faithful begins with the singing of the Cherubic Hymn, during which the Great Entrance takes place. The Royal Doors of the altar open, the deacon walks around the throne, the altar, the iconostasis, the priest, the people with a censer. At the same time, he reads Psalm 50. Wine and bread are transferred from the altar to the throne, after which the gates are closed.

After the giving of the Gifts, the Creed is read. This is done by all parishioners, and before pronouncing the Creed, you need to cross yourself.

This is followed by the most ancient and main part of the liturgy - the anaphora. In Orthodox churches, it is a Eucharistic prayer consisting of five parts and read by a priest. The reading order is:

1. Introduction, or preface;
2. Sanctus;
3. Anamnesis - recollection of the Last Supper;
4. Epiclesis - the invocation of the Holy Spirit to consecrate the Gifts;
5. Intercession is intercession for the living and the dead.

During the Anaphora, the transposition or transubstantiation of the Gifts takes place - they become the Body and Blood of Christ.

After the anaphora, “Our Father” is read, and Communion itself begins. Children can be led to it just like that, but adults should first confess and keep a three-day fast. The clergy receive communion first, followed by the men, and finally the women and children.

At the end of the service, the parishioners kiss the altar cross.

The symbolic meaning of the liturgy

As mentioned earlier, the liturgy reproduces the main moments of the earthly life of Christ. Some theologians see it as a timeless memory. Each liturgical action carries more than one meaning. So, on the proskomedia, wine is diluted with water - this is a direct reference to the moment when one of the soldiers pierced the crucified Christ with a spear, and blood and water poured out of the hole. The tool with which particles are cut off from prosphora on the proskomedia is called a spear and resembles the same spear in shape.

The altar itself, on which the proskomidia takes place, is an image of the cave where Jesus was born, and the diskos, where particles of prosphora are laid, is the Holy Sepulcher.

The ritual itself reproduces the ancient sacrifice, with the only difference being that the sacrifice is bloodless: Jesus gave blood for the whole world on the cross.

The whole liturgy is considered from the same point of view. So, the Small Entrance to the liturgy of the catechumens is the entrance of Christ to the sermon, which is read in this part of the service. The Great Entrance symbolizes passion and death on the cross. Special attention is given to the memory of the Last Supper - it became the prototype of the sacrament of the Eucharist.

Variants of the Liturgy in the Byzantine Rite

Traditionally, it has been what in Orthodox churches five types of liturgy are possible, but in practice, three of them are most often carried out:

• The Liturgy of John Chrysostom is performed, as they say, by default. This is a classic option, which should follow the plan outlined in the previous chapters. The only thing that is carried over to the end of the service today is the sermon. It has become a kind of parting word, and its topics are diverse, which is why its duration may not fit into standard time intervals.
• The Liturgy of Basil the Great is celebrated ten times a year - on the eve of the Nativity and the Baptism of the Lord, in great post and on the day of memory of St. Basil the Great. It is distinguished by longer prayers - the saint himself insisted on free prayer. Before reading "Our Father ..." the priest does not read "It is worthy to eat ...", but "Rejoices in You ..." or a festive merit.
• The Liturgy of Gregory the Dialogist, or, as it is also called, the Presanctified Gifts, is served only on the days of Great Lent and several feasts, if they fall within this period. The main difference between such a liturgy is the absence of the Proskomidia - communion is made by those Gifts that were consecrated earlier. There is a service in the evening.
• The Liturgy of the Apostle James is celebrated by some churches on the day of his memory. Its main differences are the position of the priest - he stands facing the flock, reading secret prayers aloud and taking communion in parts: first, the priest gives the layman a piece of bread, and then the deacon gives him a drink of wine.
• The Liturgy of the Apostle James is held in a number of parishes of the Russian Orthodox Church Abroad. Its difference from others is the Anaphora formula: Intercession in it follows Preface.

Those wishing to attend the liturgy should know that you should not be afraid to visit the temple. But certain rules must be followed.

On the eve of the sacrament, repentance is necessary. To do this, you need to go to the temple the day before, talk with the priest and confess. Fasting is observed before going to church, and if health permits, it is better not to eat at all.

Don't miss the start of the service. Arriving in advance, you can submit notes for health and repose until Proskomidia, as well as participate in the prayer of the Third and Sixth hours. It is simply impolite to miss the Hours, after all, the Eucharist is not a shamanistic ritual, but a Sacrament in which believers receive the Body and Blood of Christ.

No need to walk around the temple from corner to corner. It prevents others from praying.

During Communion itself, one should not crowd around the altar. They approach him with their arms crossed over their chest, left under right, and giving their name. Having accepted the Body and Blood, you need to kiss the edge of the bowl.

Before communion, women should refrain from decorative cosmetics, in particular from lipstick. Traces on a spoon or veil, with which they wipe their lips after Communion, will spoil the event for other parishioners.

They leave the service not earlier than the kissing of the cross and prayer.

And communion is the reception (with due preparation) of holy gifts. Communion is like a new fresh shirt - you can’t put it on a dirty body. Communion is given as a reward for and enhanced reading of prayers.

1. How to prepare for the service in the church on Sunday (for the Liturgy) correctly if you want to take communion?

If you decide to visit the temple on Sunday "in full", then you should prepare in advance. The Sunday morning “most powerful” service in the church is called the Liturgy (when they take communion, that is, the priest gives the “blood and body of Christ” = a piece of bread in wine). We can talk a lot about the benefits of the sacrament, but here we will talk about how to prepare for it:

- Need to get ready for a coupledays.

- You need to fast at least Friday and Saturday: do not eat animal food, do not sin: do not drink alcohol, do not commit "marital intimacy", try not to swear, do not offend or be offended.
- on Saturday, read 3 canons at night (it will take about 40 minutes) (the canon of repentance to our Lord Jesus Christ, the canon of prayer to the Most Holy Theotokos, the canon to the Guardian Angel) + another 35 minutes “Following Holy Communion.”
- in the evening you should also read prayers for the coming dream (about 20 minutes)
- after midnight do not eat, drink or smoke, that is, go to bed until 00-00.

2. When to come to church before the morning Sunday service (Liturgy)? When does Sunday morning service start?

We arrive at the church at about 7-20 (but better see the schedule).
Until then, you need:
- be strictly on an empty stomach, incl. Do not smoke. You can only brush your teeth, and then try not to swallow anything.
– read the morning rule (min 15-20)

In the church itself? When is the Liturgy and Communion:

—writing notes for health and peace (can be simple)
- We approach and kiss the central icon.
— put candles to whom we want (I usually put 3 candles: on the main candlestick, on the saint at will and for the rest).

There is no need to light candles during the service itself, as this distracts everyone.

We are in line for confession. It usually starts at 7-30 (again, see the schedule of services in your church). We confess.
- we take a place: men in the right side of the temple, women in the left.
— Liturgy goes on for about 2 hours. All this time we listen to prayers, think “about life, what was done wrong where” and all the time we repeat “Lord, Jesus Christ, son of God, have mercy on me a sinner.”

Time usually passesquickly when there is Liturgy and Communion.

Liturgy takeaway

When everyone began to read the "Symbol of Faith" - it means that communion itself will soon be.
- When everyone began to read "Our Father" - it means that communion will be very soon.
- When the priest takes out 2 large bowls for the first time, we simply bow our heads.
When the priest takes out a small bowl (it is with the sacrament) - then we bowgetting on your knees.
- They can carry alms trays around the church. Donate money there, no matter how much you don't mind.

3. What to do during the actual communion?

- Participle: First, small children receive communion, then men, then women. Only those who have properly prepared themselves have the right to receive communion. Don't anger God.
- When approaching communion, we cross our arms over our chest (right above). We approach the bowl as close as possible. We do not cross ourselves, so as not to hurt the thicket. We call the name, open our mouth, eat Communion from a spoon, let ourselves be wiped, kiss the cup and go to eat and drink.
- On a special table we take a small cup with a drink and a piece of prosphora. They seize and drink so that the pieces of the Communion completely get inside, and do not accidentally fly out with saliva or something else. It is better to drink first, then eat the prosphora.
We are waiting for the end of the service to kiss the cross. The priest can say, “Participants, listen to the words of the thanksgiving prayer,” then we go to listen to the prayer. If this did not happen, then at home we ourselves read "Thanksgiving prayers for Holy Communion".

4. What to do after taking communion?

- we don’t kneel anywhere anymore: neither in front of the icons, nor in the rest of the service
- we wait for the end of the service and kiss the cross of the priest.
- we read thanksgiving prayers for Holy Communion
- you can go home. Immediately after communion, do not immediately smoke or drink alcohol (at least eat normally at first). Do not desecrate the Holy Communion.

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 sufferings, 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 a cup of wine, blessed it and gave it to the apostles, saying: Drink everything from it: for this is My Blood of the New Testament, which is shed for many for the remission of sins.(Mt 26:28). The Lord also commanded the apostles: Do this in remembrance of me(Luke 22:19). Even after the resurrection of Christ and His ascension into Heaven, the Apostles performed the Sacrament of Communion. During the Eucharist (gr. thanksgiving) each time, what the Lord did at the Last Supper actually happens. 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 (cf. Jn 15:5).

The Eucharist is also called Bloodless sacrifice because it is an image of the sacrifice that the Lord Jesus Christ offered for us at Calvary. He did it once, having suffered for the sins of the world, resurrected and ascended into Heaven, where he sat 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, the Old Testament sacrifices ceased, and now Christians make the Bloodless Sacrifice in remembrance of Christ's sacrifice and for the communion of His Body and Blood.

The Old Testament sacrifices were only a shadow, a type of the Divine sacrifice. Waiting for the Redeemer, the Liberator from the power of the devil and sin - main topic Total Old Testament, and for us, the people of the New Testament, the sacrifice of Christ, the atonement by the Savior of the sins of the world, is the basis of our faith.

The Holy Gifts are a fire that burns every sin and every defilement, if a person strives to partake worthily. We partake of the healing of soul and body. When approaching communion, one must do it with reverence and awe, realizing one's weakness and unworthiness. “Although eat (eat), man, Body of the Lady, approach with fear, but do not be scorched: there is fire,” says the prayers for Holy Communion.

Saint Ignatius (Bryanchaninov) writes about how the Lord enlightened one young man, Dmitry Shepelev, and showed that in Holy Communion the true Body of the Savior is served: “He was brought up in the Corps of Pages. Once, during Great Lent, when the pages were fasting and were already approaching the Holy Mysteries, the young man Shepelev expressed to his comrade walking beside him his resolute disbelief that the body and blood of Christ should be in the cup. When the secrets were taught to him, he felt that he had meat in his mouth. Horror seized the young man: he stood beside himself, not feeling the strength to swallow a 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, ascetics, during the celebration of the Eucharist, there were manifestations of heavenly fire descending on the Holy Gifts. Yes, the Sacrament of Communion, the Eucharist - greatest miracle and mystery, as well as the greatest mercy to us sinners, and visible evidence that the Lord established a New Covenant with people in His Blood (see: Lk 22:20), offering a sacrifice for us on the cross, died and rose again, spiritually resurrecting Himself all mankind. 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: Jn 6:56).

Origin of the liturgy

The sacrament of communion, the Eucharist, from ancient times also received the name liturgy, which translates from Greek as common cause, common service.

The Holy Apostles, disciples of Christ, having received from their Divine Teacher the commandment to celebrate the Sacrament of Communion in remembrance of Him, after His ascension began to celebrate the breaking of bread - the Eucharist. Christians constantly abided in the teaching of the Apostles, in communion 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 according to the very order that their Master had taught them. In apostolic times, the Eucharist was combined with the so-called agapamy, or meals of love. Christians ate food and were in prayer and fellowship. After supper, the breaking of bread and communion of the faithful took place. But then the liturgy was separated from the meal and began to be celebrated as an independent sacred rite. The Eucharist began to be celebrated inside sacred temples. In the I-II centuries, the order of the liturgy, apparently, was not written down and was transmitted orally.

What are the liturgies

Gradually, in different localities, their own liturgical rites began to take shape. Served in the Jerusalem community Liturgy of the Apostle James. In Alexandria and Egypt there was Liturgy of the Apostle Mark. In Antioch, the liturgy of Saints Basil the Great and John Chrysostom. All these liturgies are the same in their meaning and significance, but differ in the texts of the prayers that the priest offers at the consecration of the Holy Gifts.

Now in the practice of the Russian Orthodox Church there are usually performed three rites of the liturgy. These are the liturgy of St. John Chrysostom, the liturgy of St. Basil the Great, and the liturgy of St. Gregory the Dialogist.

This liturgy is performed on all days of the year, except for the first five Sundays of Great Lent and weekdays of Great Lent. Saint John Chrysostom composed the order of his liturgy on the basis of the previously composed liturgy Saint Basil the Great but shortened some of the prayers.

Liturgy of Saint Basil the Great

According to St. Amphilochius, Bishop of Iconium, St. Basil the Great asked God “to give him the strength of spirit and mind to celebrate the Liturgy in his own words. After six days of fervent prayer, the Savior appeared to him miraculously and fulfilled his petition. Soon Vasily, imbued with delight and divine awe, began to proclaim: “Let my lips be filled with praise”, “Beware, Lord Jesus Christ our God, from Thy holy habitation” and other prayers of the liturgy.

Liturgy of Saint Basil committed ten times a year:

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

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

During the Holy Fortecost of Great Lent on weekdays, the service of the full Liturgy stops. Lent is a time of repentance, weeping for sins, when all festivity and solemnity are excluded from worship. And therefore, according to the rules of the Church, on Wednesday and Friday of Great Lent, Liturgy of the Presanctified Gifts. The Holy Gifts, with which believers partake, are consecrated at the liturgy on Sunday.

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

Sequence and symbolic meaning liturgy

The procedure for celebrating the full Liturgy (that is, not the Liturgy of the Presanctified Gifts) is as follows. First, the substance is prepared for the celebration of the Eucharist. Then the faithful 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

The word is Greek and means bringing. In ancient times, the members of the early Christian community themselves brought everything necessary for the Sacrament before the Liturgy: bread and wine. The bread used in the celebration of 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 proskomidia five prosphora 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 bread. The Holy Apostle Paul writes: one bread, and we many are one body; for we all partake of the same bread(1 Cor 10:17). The Lamb is broken up after the transfer of the Holy Gifts, and the clergy and all who are preparing for communion partake of it. Wine during the celebration of the liturgy is used red, grape, as it resembles the color of blood. Wine is mixed with a small amount of water as a sign that blood and water have flowed from the perforated rib of the Savior.

The proskomedia is performed at the very beginning of the liturgy in the altar during the reading of the hours by the reader. exclamation "Blessed is our God", anticipating reading third hour, is also the initial exclamation of the proskomedia. The Liturgy is preceded by a service third and sixth hours.

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

Recall: proskomidia is performed on altar.

From Lamb prosphora priest with a special knife called copy, cuts out the middle in the shape of a cube. This part of the prosphora is called Lamb as a sign that the Lord, as the Immaculate Lamb, was slain for our sins. From the bottom, the Lamb is incised crosswise with the words: “The Lamb of God is eaten (that is, sacrificed) take 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 side with a spear, and immediately blood and water came out. And he who saw testified, 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 on proskomedia has several meanings. Here we recall the birth of the Savior, His coming into the world and, of course, the Calvary sacrifice on the Cross, as well as burial.

The prepared Lamb and the particles taken out of the other four prosphora symbolize the fullness of the Church, heavenly and earthly. After preparing the Lamb, he relies on the paten.

The priest takes out a triangular particle from the second prosphora in honor of Holy Mother of God and sets it on the right side of the Lamb. Particles are removed from the third prosphora in honor of St. John the Baptist, the prophets, apostles, saints, martyrs, reverends, unmercenaries, saints whose memory is celebrated by the Church on this day, the parents of the Mother of God, the holy righteous Joachim and Anna, and the saint whose liturgy is performed.

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

At the altar at the proskomidia, believers submit notes about health and repose. For the people whose names are contained in the notes, particles are also taken out.

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

The priest, after shaking, places an asterisk on the paten over the Lamb and the particles. The diskos marks both the Bethlehem cave and Golgotha, the asterisk - the star above the cave and the cross. The priest incenses special covers and puts them over the paten and chalice as a sign that Christ was laid in the tomb and His body was wrapped in swaddling clothes. These swaddling clothes also symbolize Christmas wrappings.

The meaning of the commemoration at the proskomedia

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

Prayer at the proskomedia for health and repose with the removal of particles for them, and then immersing them in a chalice is the highest commemoration in the Church. A Bloodless Sacrifice is offered 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 Skete of the Kiev-Pechersk Lavra (now glorified as a locally revered saint), served his obedience. He got tired and dozed off by the shrine. Saint Theodosius appeared to him in a dream and thanked him for his labors. He asked that his parents, Priest Nikita and Matushka Maria, be commemorated at the liturgy. When Hieromonk Alexy asked the saint how he could ask for the prayers of a priest when he himself stands before the Throne of God, St. Theodosius said: “The offering at the Liturgy is stronger than my prayers.”

Saint Gregory the Dialogist tells us that after the death of a negligent monk who suffered from a 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 own 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 to accept holy baptism have undergone extensive training. They studied the foundations of the faith, went to church, but they could only pray at the Liturgy until the transfer of the Gifts from the altar to the throne. The catechumens, as well as the penitents, who were excommunicated for grave sins, had to go out into the porch of the temple.

After the exclamation of the priest: "Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit, now and forever and forever and ever" 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 "peace" tells us that we must pray in the world, reconciled with our neighbors, only then the Lord will accept our prayers.

Peaceful litany embraces 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 performed, for bishops, presbyters, deacons, for our country, its authorities and its soldiers, for the goodness of the air and the abundance of earthly fruits necessary for subsistence. Here we also ask God to help all those who are traveling, sick and in captivity.

The liturgy is common cause, and prayer on it is performed conciliarly, that is, by all the 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.(Mt 18:20), the Lord tells us. And according to the charter, a priest cannot celebrate the Liturgy alone; at least one person must pray with him.

After great litany psalms are sung antiphons, since they are supposed to be sung on two kliros 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 hymn is always sung: “Only Begotten Son…” – about the coming into the world of Christ the Savior, His incarnation and redemptive sacrifice. During the singing of the gospel beatitudes from Christ's Sermon on the Mount, the royal doors open and the small entrance is made, or entrance with gospel. The priest or deacon, raising the Gospel, signifying the cross in the royal doors, proclaims: “Wisdom, forgive!” Translated from Greek sorry means directly. This is said as a reminder to us that we need to be attentive in prayer, to stand straight.

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

After singing the troparions dedicated to the holiday, the given day, the saints of the day and the temple, Trisagion: “Holy God ...” On the Nativity of Christ, the Baptism of the Lord, Easter and Easter week, on the day of the Holy Trinity, as well as on Lazarus and the Great Saturday, instead of the Trisagion, it is sung: put on (put on). Alleluia." In ancient times, catechumens were traditionally baptized on these holidays. On the Feast of the Exaltation of the Cross of the Lord and the Week of the Adoration of the Cross of Great Lent, instead of the Trisagion, we sing: “We worship Thy Cross, Master, and glorify Thy holy Resurrection.”

For careful reading Apostle and gospels we are prepared by the exclamations of “Let us attend” and “Wisdom, forgive us, let us hear the Holy Gospel.” After gospel reading a deep (enhanced) litany follows, at which, in addition to various prayers for the hierarchies, authorities, the army and all believers, there is a commemoration by name of those who submitted their notes to the liturgy: their names are proclaimed by the clergy, and all the people together with them pray for the health and salvation of the slaves of God, "all those 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 deceased fathers, brothers and sisters, we ask God to forgive their voluntary and involuntary sins and to place them in heavenly abodes, where all the righteous rest.

Followed by litany of the catechumens. For some, this part of the service is bewildering. Indeed, the practice of announcing, preparing for baptism, which was in ancient church, not now. Today, as a rule, we baptize people after one or two conversations. But still catechumens, preparing to receive Orthodox faith, there is now. There are many people who have not yet received baptism, but are reaching out, going to the Church. We pray for them, that the Lord would strengthen their good intention, reveal to them His "Gospel of Truth" and join them to the Holy Cathedral and Apostolic Church.

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

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

Liturgy of the Faithful

This part of the service begins after the catechumens are called to leave the temple. Two short litanies follow. The choir starts to sing Cherubic Hymn. If we translate it into Russian, it will read as follows: “We, mysteriously portraying the Cherubim and singing the Trisagion Hymn to the Life-Giving Trinity, will now lay aside the care of all worldly things in order to receive the King of all, Who is surrounded by angelic Forces. Praise God!”

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

One day Reverend Seraphim Sarovsky, being a hierodeacon, served the Divine Liturgy. After a small entrance, Seraphim proclaimed at the royal doors: “Lord, save the pious and hear us!” But as soon as he turned to the people, he pointed at the forthcoming orarion and said: “And forever and ever!” - as the beam illuminated it brighter sunlight. 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 Heavenly Powers - Angels, Archangels, Cherubim and Seraphim.

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

This is called transfer great entrance. The priest and the deacon carry the Gifts, leaving the altar through the northern (left) doors. Stopping on the pulpit, in front of the royal doors, facing the faithful, they commemorate His Holiness the Patriarch, metropolitans, archbishops, bishops, the priesthood, all those who work and pray in this church.

After that, the clergy enter the altar through the royal doors, place the Chalice and paten on the throne, and cover the Gifts with a special veil (air). Meanwhile, the choir sings the Cherubic Hymn. The Great Entrance symbolizes the solemn procession of Christ on His free suffering and death.

Litany, following the transfer of the Gifts, is called petitionary and prepares the faithful for the most important part of the liturgy - the consecration of the Holy Gifts.

After this litany, Symbol of faith. Before the singing of the Creed by all the people, the deacon proclaims: “Doors, doors! Let us hear wisdom!” These words in ancient times 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 who enter would not violate the decorum. It reminds us that we need to close the doors of our mind from extraneous thoughts.

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

Often one has to deal with the fact that the godparents, the recipients at the Sacrament of Baptism, cannot read the Creed. It happens because people don't read morning prayers(they include the Creed) and rarely go to the liturgy. After all, in the temple, every Divine Liturgy, all the people with one mouth confess their faith and, of course, know this hymn by heart.

The sacrament of the Eucharist, the holy offering must be offered with the fear of God, with reverence and special care. Therefore, the deacon proclaims: “Let us become good, let us stand with fear, let us pay attention, bring the holy exaltation in the world.” Begins eucharistic canon. chants "The grace of the world, the sacrifice of praise" is the answer to this call.

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

Let us dwell on the main, main prayers of the Eucharistic canon. According to the priest, “We thank the Lord!” preparations begin for consecration, the realization of honest Gifts. The priest reads the thanksgiving Eucharistic prayer. It glorifies the blessings of God, especially the redemption of the human race. We thank the Lord that He accepts from us the Bloodless Sacrifice in the Sacrament of the Eucharist, although angelic ranks await and serve Him, glorifying Him: “Singing the song of victory, crying out, crying 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, sounded at the Last Supper, the priest proclaims loudly: "Take, eat, this is my body, which is broken for you for the remission of sins". At the same time, he points to the diskos with the Lamb. And further: “Drink from her all, 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 given by God to people — the Sacrament of Communion itself, His sacrifice on the Cross, and His second glorious Coming promised to us — the priest utters an exclamation full of deep theological meaning: “Yours from Yours, offering to You about everyone and for everything”. We dare to bring these gifts to God from His creations (bread and wine), bringing a bloodless sacrifice for all the children of the Church and for all the good deeds rendered to us by Him. 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 occurs consecration, transformation prepared bread and wine into the Body and Blood of Christ. The priest prays, 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 signifies with the words: “And make this bread, the precious body of your Christ”. The deacon answers: "Amen". Then he blesses the wine, saying: “And the hedgehog in this Cup is the precious Blood of Thy Christ”. The deacon replies: "Amen". Then he marks the paten with the Lamb and the holy Chalice with the words: "Changing by Your Holy Spirit". The consecration of the Holy Gifts ends three times: "Amen, amen, amen". The clergy 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 is said in the exclamation of the priest, which is the end of the priestly prayer: "Considerably(especially) of the Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary". In response to this exclamation, a hymn dedicated to the Mother of God is sung: "Worthy to eat". (On Pascha and on the Twelfth Feasts, before the giving away, another Theotokos hymn is sung - the merit.)

This is followed by a litany which prepares the faithful for communion and also contains the usual petitions of the petitionary litany. After the litany and the 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: for everything to be the will of God, for daily bread (and, of course, for the Lord to vouchsafe us to receive heavenly bread, His Body), for the forgiveness of our sins and for so that the Lord would help us overcome all temptations and deliver us from the wiles of the devil.

Priest's voice: "Holy to the holy!" tells us that one must approach the Holy Mysteries reverently, sanctifying oneself with prayer, fasting, and being cleansed in the Sacrament of Penance.

In the altar, at this time, the clergy crush the holy Lamb, commune themselves and prepare the Gifts for the communion of believers. After that, the royal doors open, and the deacon takes out the holy Chalice with the words: "Come with the fear of God and faith". Opening of the Royal Doors 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 them 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 confess Thee: remember me, Lord, in Thy Kingdom. May the communion of Thy Holy Mysteries, Lord, not be for judgment and condemnation, but for the healing of soul and body. Amen".

One who communes unworthily, without faith, without contrition of heart, having malice and resentment towards his neighbor in his heart, 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.

All those who were preparing for communion and received permission from the priest partake of the Holy Mysteries of Christ. After that, the priest brings the holy Chalice into the altar.

The priest overshadows those who pray with the holy Chalice with the words: "Always, now and ever and forever and ever" and carries it to the altar. This marks the last appearance of the Savior to the disciples and His ascension to heaven.

The deacon pronounces a short litany of thanksgiving, ending with the priest's prayer behind the ambo (that is, read before the ambo).

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

All those who pray kiss holy cross held by the priest.

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

Christmas for a Christian is much more than a decorated tree and gifts. This day is considered the second most important after Easter, which is called the "Feast of Holidays". The Nativity of Christ is at the same time a global event that does not lose its importance despite the past centuries, and is very personal for everyone. Orthodox person holiday. After all, Christ was born for everyone and for everyone.

Those who are well acquainted with Christianity understand that the incarnation of God on earth is a unique event that brought man closer to the creator. This holiday is filled with amazing joy and peace, but at the same time some sadness, because this baby was born for a difficult mission.

Therefore, the main thing in the celebration of Christmas is by no means a table bursting with dishes, although this is an important part of any holiday, but a Christmas service.

Many who come to this night service for the first time are concerned about how long the Christmas Divine Liturgy lasts, what is read and sung at this service. This article is intended to answer such questions.

What is the Christmas service?

The service begins late in the evening on Christmas Eve, that is, January 6th. At 11 pm, a festive service begins, which lasts until 3-4 am. From the All-Night Vigil, the Hours and the Divine Liturgy of Basil the Great, the Christmas service is formed. The liturgy is usually served in the morning, but the festive liturgies take place at night, immediately after the All-Night Vigil and the Hours. The same happens at Easter.

The All-night Vigil includes Matins and Compline. Do not be surprised that the names of the services do not correspond to the time of day. There is a daily cycle of services in the church, but on great holidays, the morning and evening services are combined into the All-Night Vigil. Matins is celebrated according to the order of the great feasts. It sings the canon "Christ is born ..."

Actually, the liturgy does not last so long and completes the entire cycle of festive services. Most likely, people who ask the question how long the Christmas Liturgy lasts in the temple have in mind the Christmas service as a whole. After all, those who pray come all night, and not at the end.

The text of the Christmas liturgy is in many respects similar to the texts of the liturgies on ordinary days. The Christmas one is distinguished by the festive antiphons sung on it: “The Lord sends the rod of power from Zion, and rule in the midst of Your enemies. With Thee began on the day of Thy power in the lordship of Thy saints.

Communion at Christmas

It is celebrated at the Christmas Liturgy and Communion. For many Christians, a very joyful event is not only the presence at the festive services, but also Communion at them.

Confession at this service does not take place in all churches, because it is long and intense, many people come to the church, and in some places only one or two priests serve.

Most often, confession before the Christmas Liturgy is held in advance, 1-2 days in advance. In some churches there is even an opportunity to take communion twice after one confession. For example, confessions are made on the evening of January 3rd, and communion takes place at liturgies on the morning of 4th and at night of 7th. It is important to read the Eucharist to Holy Communion both times.

Getting ready right

How to prepare for the Christmas Liturgy? Christmas Eve is held in strict fasting, it is not necessary to starve to the first star. This tradition has been going on since the time when Vespers began after dinner, and after it the Liturgy of Basil the Great followed, which ended already at dark time. After it, it was possible to eat food, and this is precisely what “until the first star” meant.

So it is much more important to visit the temple on January 6, if possible, and not to starve. The opposite tradition is to cook on this day 12 meatless dishes- is also not established by the church, and it is better to spend this day calmly, prayerfully and with concentration, and not in a fuss. But you can cook sochivo - a dish of wheat grains and honey. The best preparation for the Christmas Liturgy in the church will be reading spiritual literature, studying the upcoming service. This will give strength in a long service, because everything that is sung and read will become clear.

But putting candles and kissing the icons when the temple is full is not at all necessary.

Holiday symbolism

All the Christmas traditions, which were later transferred to the celebration of the New Year, have a deep meaning. For example, a Christmas tree is a symbol eternal life thanks to its evergreen needles. On top of it is put on an eight-pointed star, usually silver or gold, which is reminiscent of Bethlehem. It's in Soviet time it was replaced by five-pointed and red. On Christmas Eve, it is customary to put a burning candle on the windowsill - a sign that we are waiting for Christ, lighting the way in the winter darkness.

Gifts of the Magi

At the Christmas Liturgy, an excerpt from the Gospel of the Adoration of the Magi is read. By the way, the custom of giving gifts at Christmas is connected precisely with this episode. Holy Scripture. Just as the Magi presented their gifts to the Christ Child, so we also give gifts to each other. These gifts - gold, frankincense and myrrh (myrrh) - are symbolic. Gold was presented to the Child as a King, frankincense - as God, myrrh - as a Man who will suffer and die, because this substance was used to embalm the buried bodies.

Symbols of preparation for Christmas

To dive deeper into the meaning of the holiday, let's go back a little. Christmas Eve, that is, special church services preceding the holiday, lasts from January 2 to January 6. For other holidays, the prefeast lasts only 1 day. And interestingly, church services in the period leading up to Christmas have a parallel with the texts of the services Holy Week. This reminds us that the Incarnation of the Savior is the first step towards His redemptive mission.

Moreover, the very birth in the form of a defenseless child is a huge step of God towards people, a temporary renunciation of his unlimited power, as it is called in Theology - kenosis (from the Greek. Condescension).

The Baby was born not in the royal chambers, but in a manger; Mary and Joseph did not even find a place in a hotel. The world did not meet him well. Persecution of the future Messiah began from birth. King Herod, who learned from the Magi about who was born in Bethlehem, arranged for the massacre of babies, because he was afraid that the new King would take away his power. Mary and Joseph with the baby managed to escape to Egypt.

Peace in the soul

No one was aware that Jesus was not born for earthly power. “My kingdom is not of this world,” said the Savior. The Kingdom of Heaven will not come on earth until the end of time. But we can open our hearts to Christ, and then He will reign in our hearts and there will be peace. After all, according to Christ, "the Kingdom of God is within you."

You can strive for this at any time of the year and at any period of life, and Orthodox holidays will remind you of the most important thing - about God, about love, about our own soul. If the Nativity of Christ left just such a trace in a person, it means that it was not in vain for him and he met him correctly, regardless of whether he observed any traditions.

The word "Liturgy" first appeared in Greece and meant a work done together. During the Divine service, the Sacrament of Communion is performed, when, after repentance and confession, the Orthodox partake of the Body and Blood of Jesus through the acceptance of pieces of prosphora and grape wine.

Christian Foundations of the Eucharist

Two thousand years ago, at the Last Supper, Christ left the commandment to take communion in memory of Him, eating bread and wine. Modern Christians partake of His Blood through this Sacrament performed during the Divine Liturgy.

The Divine Liturgy is the most important service

In former times, the Great Divine Liturgy was called mass, Catholics spend communion at Mass.

The first Christians in Jewish society were perceived as a sect, and therefore were persecuted. Bringing the gospel of Christ to the world, talking about the meaning of the Eucharist, the disciples of Jesus were constantly attacked by society, so often their services were held under the cloak of secrecy.

After ministering to the Gentiles, the Apostle Paul defended the proposal to admit newly converted Gentiles to communion without observing the Law of Moses on circumcision. At the first services, psalms were read almost daily, sermons were spoken, prayers were sung, and all services ended with the remembrance of the Last Supper. At common prayers, Christians broke bread every day and took wine, remembering the earthly life of the Savior.

Later this action will be called the Eucharist, which is the central part of the Divine service. Unlike Jews, Christians:

• renounced bloody sacrifices, accepting the only and final sacrifice, God's Lamb, Jesus Christ;
• can ordain any person on earth who has accepted Christianity, and not just Aaron's descendants;
• the whole world is chosen as the place of service;
• prayer services can be held both during the day and at night;
• introduced hours during the service.

liturgical hours

Prayers whose reading time is determined by the time of day are called hours. During these prayers, which last only a quarter of an hour, the maximum concentration of attention is required from those present in order to escape from the worldly bustle and feel God's presence in its entirety.

The Liturgical Hours is a special rite of prayers, which is read in the temple at a certain

After hours, which begin at six in the evening, there is a regular service.

Divine service begins with Vespers and Vespers, which begin at 5:00 pm and 9:00 pm respectively.

The night service ends at midnight, followed by Matins, beginning at 7 a.m., with the First Hour Prayer. The third hour is read at 9 a.m., the Sixth at 12.00, and the Ninth hour ends at 3 p.m. The Divine Liturgy is served from the Third to the Ninth Hours, although each church has its own schedule.

Fasts, holidays and special dates make their own adjustments to the schedule of prayer hours. For example, before the Holy Resurrection, the night vigil combines such services as Vespers, Compline, and Midnight Office.

Important! Divine Liturgy and Eucharist are not held on Good Friday.

Sequence of the Divine Liturgy

The sacrament of Communion in Orthodoxy is called the Eucharist, the service at which Communion is performed is the Liturgy. This is the word for Greek consists of two components, the first means public, came from part of the word "lithos", the second - "ergos" in translation means service.

The liturgy, as a rule, is performed before dinner and consists of three parts:

• Proskomedia;
• Liturgy of the catechumens;
• Liturgy of the Faithful.

The origins of the great ministry began in early Christianity, changes occurred in the church itself, but both the foundation and the symbolism remained unchanged.

Items for the Liturgy

Divine services, during which the Eucharist is celebrated, take place almost daily, with the exception of some days during Great Lent, Christmas, on Wednesday and Friday of the week preceding Paschal abstinence and a few days, you can find out about them in the church schedule.

During the great divine service, the life of the Savior is remembered, starting from the Annunciation to His Resurrection.

Proskomedia

During the reading of the salutary and requiem prayer, the doors of the altar are closed, behind them the priest prepares bread and grape wine for the Eucharist.

When the Great Gifts are ready, the Third and Sixth Hours are read, recalling all the prophecies from the Old Testament about the birth of the Messiah and the Nativity of Jesus itself. During the Proskomedia, the Saints, prophets and apostles who have gone to God are remembered.

Liturgy of the catechumens

The unusual name of this service comes from the fact that not only people who converted to Orthodoxy through Baptism were admitted to it, but also those who are preparing to do this, catechumens. This part of the Divine service is called upon to prepare those present to receive the Holy Gifts.

Antiphonal singing begins the second part of the service with the singing of “The Only Begotten Son”, then the priests bring out the gospel, after which the singing continues, the prokeimenon and the sermon begins.

Liturgy of the catechumens

The choir sings "Alleluia" and verses from the Psalter, after which the sermon is read again, which ends with a litany - a prayer petition. In this part, the service differs from the other two in that for each verse, “Amen” or “Lord, have mercy” is heard, after which the believers make the sign of the cross on themselves.

On a note! Previously, the catechumens left the temple, at present they remain in place, but only as observers, not participants.

Liturgy of the Faithful

The Cherubic Song sounds before the Great Procession, which opens the third part of the Divine Liturgy. Having opened the Royal Gates of the altar, the deacon, reading Psalm 50, makes a detour:

• throne;
• altar;
• iconostasis;
• priest;
• parishioners.

The holy gifts are transferred to the throne, after which the Royal Doors are closed and the "Creed" is read.

The Anaphora, read below, is the main part of the Liturgy. This is a Eucharistic prayer in which the Last Supper is remembered, the Holy Spirit is called and an intercessory petition is heard for the living and those who have gone to Heaven. During the Anaphora, the divine transformation of bread and wine into the Holy Gifts takes place - the Body of the Lord and His Blood.

Anaphora is a Eucharistic prayer recited by a priest

Communion begins after reading the Jesus Prayer "Our Father". Christians must fast for three days before receiving Communion. The Divine Liturgy is a symbol of the reproduction of the life of the Savior on earth, each action of the great service has its own meaning.

After the Eucharist, the deacon pronounces a short litany with thanksgiving to the Most High for Communion, after which the parishioners are released in peace to their homes.

Varieties of Liturgies according to the Byzantine Rite

Orthodox services include 5 great liturgies, only three of them are currently held. As the classic version described above, a divine service is held, founded by John Chrysostom.

Ten times during the year, the Liturgy of Basil the Great is performed, which is distinguished by longer prayers.

During Great Lent, the Liturgy of the Presanctified Gifts, written by Gregory the Dialogist, is heard. There is no Proskomidia at this service, the Eucharist is celebrated with previously consecrated bread and wine.

A number of parishes Orthodox Church abroad they hold the Great Divine Liturgy of James, a distinctive feature of which are some rearrangements in the anaphora.

The Apostle Mark composed the Liturgy, which received its veneration only in 2007 at the Synod of Bishops of the Orthodox Church; it is performed in some foreign Russian churches.

Explanation of the Divine Liturgy