Joint prayers read at services. Church prayer is the common prayer of all parishioners. Is it possible for pregnant women to read a prayer for the dead

The spiritual life of a Christian is not limited to individual prayer at home. In order not only to be called a Christian, but also to be one in practice, it is necessary to regularly participate in common, that is, church prayer. By uniting in common prayer, Christians form the Church, and only in the Church is salvation given to us.

The meaning and meaning of church prayer

Jesus Christ said: "where there are two or three in my name, there I am among them." In the temple, not just a few people stand before God, but in her spiritual unity. Christ is constantly present in the life of the Church, and are signs of His presence, which only a priest can perform. Participation in the ordinances is an essential part of a Christian's spiritual life.

Joint common prayer of people in the temple

In the church, during the services, believers perform a common prayer. In joint prayer, everyone prays for everyone and everyone - for everyone: when one is distracted, others continue to pray, and the prayer does not weaken. Therefore, joint prayer is more important (and stronger) than private prayer.

The divine service is performed by a priest, he is assisted by a deacon. In the temple, the words of prayers on behalf of all those present are pronounced or sung by the readers and singers. The rest of the worshipers should carefully listen to what is being read and sung. To better understand the words, you can follow the service with the text in your hands. At the same time, you can sing along to the choir, so long as the singing does not interfere with other worshipers.

Divine services of the daily circle, in addition to the Liturgy, can be performed by believers without a priest, the so-called lay rite. You don't need a temple for this, but a chapel is enough.

Liturgical Prayers

There are a great many liturgical prayers - troparia, kontakion, stichera. Some of them are read only by priests during services: lamp prayers, the Eucharistic prayer, the prayer of Ephraim the Syrian, prayers for the performance of the sacraments and requirements. Such prayers are called priestly or priestly, and they are contained in liturgical books (Octoiche, Minea, Triodi, Book of Hours).

Some prayers are chanted by the parishioners gathered at the service together with the priests and the church choir, and the laity need to know them by heart:

• The Symbol of Faith (), the prayer and the sacrament verse “Receive the Body of Christ, taste the immeasurable source” - on;
• song - at the Sunday all-night vigil;
• exclamation "Indeed he is risen!" in response to the priest's exclamation "Christ is Risen!" - at the Easter service.

Prayer of those going to the temple

Believers consecrate their every action with prayer. Moreover, such an important matter as the path to the temple cannot do without it. What prayers do they read when they go to church? There is a person going to the temple, and you need to say it silently or in a quiet whisper on the way. If you don't remember it by heart, you can read Our Father or the Jesus Prayer.

Entering the church, you need to cross yourself three times and bow in the bow.

Divine service in the Orthodox Church: charter, meaning and order

Since in Everyday life a person is constantly distracted by vain thoughts and concerns, completely it is necessary to participate in services in the temple... Only there it is possible to get away from everyday life and devote your thoughts to God. This is the main meaning of worship.

Orthodox worship consists of chants, prayers, reading excerpts from Holy Scripture and sacred rites, the order (rank) of which is established by the Church.

The book in which the charter of Orthodox divine services is written is called the Typikon.

The order and charter of church worship was formed a very long time ago. He is taught in seminaries by future priests, deacons, readers and choir directors. However, any believer should have at least general idea about the liturgical charter, in order to understand what is happening at the service.

Each moment in time is simultaneously a part of a day, a part of a week, and a part of a year. According to the same principle, the divine services of the modern Orthodox Church are divided into three "circles":

• : every hour of the day corresponds to some event from the life of Jesus Christ
• Seven, or: every day of the week is dedicated to the remembrance of an event in the Sacred History
• : every day of the year is associated with the memories of some event in the life of Jesus Christ, the apostles and saints.

The service day begins in the evening, therefore the evening service (Vespers) is considered the first service of the next day. During the day, Matins, 1st, 3rd, 6th (and sometimes 9th) hours and Divine Liturgy are also served. On the evening before the holidays and Sundays Vespers, Matins and the 1st Hour are combined into one solemn service - the all-night vigil.

Liturgy and the sacrament of the Eucharist

The most important public service of the day is the Liturgy. Only at the Liturgy is the Eucharist celebrated, or Communion. During the Eucharist, by the action of the grace of the Holy Spirit, bread and wine are invisibly transformed into the Body and Blood of Christ. Believers, eating them, partake, that is, they unite with the Lord Jesus Christ for the forgiveness of sins and eternal life.

Three stages can be distinguished in the follow-up of the Liturgy:

• proskomidia: the priest prepares the Holy Gifts - bread and wine - for consecration;
• liturgy of the catechumens: psalms are sung, Holy Scripture is read, the living and deceased relatives and friends of those praying are remembered by notes;
• liturgy of the faithful: the Holy Gifts are consecrated, the sacrament of the Eucharist is celebrated, believers take communion (first the clergy, then the parishioners).

The significance of the Eucharist in the Orthodox Church is very great. By participating in this sacrament, believers realistically, and not symbolically, become bearers of the divine Nature.

Eucharistic prayer

The key moment of the liturgy is the reading of the Eucharistic prayer (anaphora) over the Holy Gifts at the proskomedia.

V modern church the priest reads the anaphora secretly, in the altar, and only some exclamations are heard by those praying in the temple.

The Eucharistic prayer begins with the words "Let us become good!"

Censing in the temple

Sedation - symbolic fumigation of fragrant smoke with a censer(a vessel with burning coals) at certain times of the service.

During the small incense, the priest or deacon is on the pulpit and censes the altar, icons and the assembled people. People bow in response to incense.

During full censing, the clergy walk around the entire church with a censer. Prayers should move away from the walls closer to the middle of the temple to make room. When the clergy walk past you with a censer, turn slightly and bow. However, there is no need to turn your back on the altar.

When the sign of the cross, earthly and waist bows are performed

During prayers in the church, it is necessary in accordance with the Church Charter:

Sign of the Cross without bowing:

• at the beginning of the reading of Holy Scripture (Apostle, Gospel, Old Testament)
• on dismissal at the end of the service, when the priest proclaims "Christ our true God ..."
• at the evening service at the beginning of the Six Psalms in the words "Glory to God in the highest, on earth peace, good will in men" (three times) and in the middle, in the word "Alleluia" (three times)
• at the Liturgy while singing the Creed

Sign of the Cross with bowing in the waist (three times):

• at the entrance to the temple and at the exit from it
• while reading "Come, let us bow ..."
• when reading "Hallelujah, hallelujah, hallelujah"
• when reading "Holy God, holy mighty, holy immortal ..."
• at the exclamation of the priest "Glory to Thee, Christ God, our hope, glory to Thee ..."
• in the words "Blessed be the name of the Lord from now on and forever"
• in the words "Grant, Lord, in this day (evening) we will be saved without sin"
• at the litia after the first two petitions of the litany

Sign of the Cross with a bow in the waist (once):

• in the words "In the name of the Father and the Son and the Holy Spirit", "Glory to the Father and the Son and the Holy Spirit"
• at the litiya during the litany after all petitions, except for the first two
• during litanies at other services in the words "Lord, have mercy", "Give, Lord", "You, Lord"
• during any prayer, when the words "let us bow down", "let us fall down", "let us pray" are heard
• at the Liturgy on the words "Take, eat", "Drink everything from her", "Yours from Yours, which bring you"
• after "The most honest cherub ..." before "Bless the Name of the Lord, Father ..." (low waist bow)
• in the morning after reading the Gospel
• at Vespers and Matins after the end of each stichera
• at the matins on the canon at each refrain and the words "Glory to the Father and the Son and the Holy Spirit", "and now and forever and forever and ever, amen."
• at the prayer service with akathist at the beginning of each kontakion and ikos

At the Liturgy on Sunday and during the period from Easter to Pentecost, when earthly obeisances are not performed, the sign of the cross is made with a bow of the cross:

• after the chant "We sing to you"
• after "It is worthy to eat"
• at the exclamation of "Holy to saints"
• with the exclamation "And vouch for us, Vladyka, without condemnation ..." before singing "Our Father"
• when the priest takes out the Holy gifts in the words "With the fear of God and faith, approach"
• then in the words "Always, now and forever and forever and ever, amen."

Bow bow without the sign of the cross:

• on the exclamation of the priest "Peace to all ..."

Earthly Great Bow

For an earthly bow kneel down and touch the floor with hands and head.

Bows to the ground are made:

• during fasting at the entrance to the temple and before leaving it (three times)
• during fasting at matins during the Song of the Most Holy Theotokos at the end of the chorus "The most honest cherub ..."
• Great Lent while reading the prayer of Ephraim the Syrian (on each phrase)
• Great Lent at Great Compline at each reading of the verse "Most Holy Lady Theotokos, pray for us sinners"
• Great Lent at Vespers while singing "Theotokos, Virgin, rejoice ..." (three times)
• at the Liturgy on a weekday (not on a holiday): after the chant "We sing to you", after "It is worthy to eat", with the exclamation of "Holy to the saints", with the exclamation of "And vouch for us, Vladyka, without condemnation ..." before singing "Our Father ", When the priest takes out the Holy gifts in the words" With the fear of God and faith, approach, "then in the words" Always, now and forever and forever and ever, amen. "

On Sundays and in the period from Easter to Pentecost, prostrations are replaced by prostrations.

How to pray in a church in front of an icon

You need to come to the temple some time before the start of the service in order to venerate the icon of the day or miraculous icons.

An icon of the day is a depiction of a saint or an event in Sacred history, the memory of which is commemorated on that day. The icon of the day lies (on a small tilted table). If on this day there is no holiday and no saint is remembered, then the icon of the day is the icon of the saint or of the holiday in whose honor the temple is consecrated.

Before the icon you need to cross twice with a belt bow.

Wherein say a prayer to themselves:

• at the icon of Christ - the Jesus prayer "Lord Jesus Christ, Son of God, have mercy on me, a sinner"
• before the face of the Mother of God - "Most Holy Theotokos, save us"
• at the image of a saint - “Holy saint of God (or: saint to the saint of God) (name) pray to God for us "

After that, you need to attach your lips to a specific place of the icon:

• Christ has a kiss on the blessing hand, feet or hem of the garment
• for the Mother of God and the saints - hand or clothing
• on the icon of the Savior Not Made by Hands or the head of John the Baptist - hair

Church Slavonic language - meaning and role

Divine services in Russian, Serbian and Bulgarian are conducted in Church Slavonic. Only excerpts from Holy Scripture can be read in Russian. The Church Slavonic language is not always easily perceived by ear, so you can take a printout of the text with the translation to services with you.

People often ask: is it possible to pray in Russian and why is the service not translated into Russian?

You can pray in Russian, in Russian, as in any national language, there is nothing bad or unworthy of prayer. However, at present, a complete translation of the service into Russian is impossible: the norms and stylistics of modern Russian literary language are constantly changing, the language becomes outdated very quickly. In addition, in the Russian language there are simply not many words that are used in prayer poetry.

When the prayer is going on, the believer bows his head as a sign of humility and respect, makes bowing down to the ground, can lie down with his head bowed to the ground. The believer does all these obeisances, knowing the charter of the church, for a reason and not when he pleases. Everything in worship is endowed with meaning and has both external and inner side... For example, bowing down with the head touching the ground and following immediately after this raising have a deep symbolic meaning: because of sin we fell to earth and thanks to the atonement of Christ we again have the opportunity to be taken to heaven. Among all the prayers and services, Sundays are special services, festive.

The Meaning of Sunday Prayer Service

It is important to know, for example, that there are days in the church when they do not bow down, moreover, they are prohibited by the charter. This is due to the meaning of the celebrated event. First of all, these are Sunday prayers, polyeleos days, from the feast of Christmas to the very Epiphany, all Pentecost from Easter to the day of the Holy Spirit and the days before which the polyeleos solemn all-night vigils are held. The prohibition of bows on these days was already stipulated at the first Ecumenical Council, where it is clearly stated that this rule applies to the entire church, and prayers on these days should be performed while standing.

Council decrees

The Church attaches great importance to the fulfillment of prayer rule at services and at home. This can be seen from the fact that the decree on how to perform Sunday prayers, to spend polyeleos and Pentecost, is repeated in a number of rules. The VI Ecumenical Council also clarifies in 90 rule about abstaining from bowing to the ground from Saturday evening entrance to Sunday evening entrance. This symbolizes the joy and reverence for the resurrection of Christ.

Basil the Great in his writings "On the Holy Spirit" (Canon 91) says that at the beginning (1 day) of the week, Sunday prayers must be performed standing up and straight, because of the resurrected Christ and our future resurrection with him, our duty to seek the higher. Therefore, on Sunday, standing right in front of God during prayer is a reminder to us of the granted grace. This day is called a single eighth day, symbolizing the time that follows the present - eternity, an endless century. The church teaches its parishioners to perform Sunday prayers while standing, in order to often remind of the endless life, not to neglect to repose in it.

The Purpose of Church Prayer

Celebrating the victory of life over death, Christ over the devil, the church on Sunday builds the service accordingly. Therefore, kneeling prayers at Sunday service on these days are unacceptable, this would contradict the whole meaning of the holiday.

Church worship has an edifying purpose for believers in the reading of the Psalter and hymns. It is important to know about the true teaching of Christ, to become inclined to prayer and repentance. At the same time, it is important to evoke a feeling of gratitude to God for everything in those praying. It is important for the person who is praying to feel the need for intensified prayer for further mercies to us and to receive peace of mind.

Sunday morning in church differs from home prayer in that it is performed by priests who are legally in the temple, ordained through the sacrament of the priesthood. Through prayer, a Christian enters into a mysterious communion with God, and through the sacraments he receives from God the grace-filled powers for a righteous life.

Church prayers are connected in a special way. They also include the reading of psalms, the Holy Gospel. Throughout the service, a certain thought is consistently developed.

The essence of Sunday prayer

The article can describe only a few moments that reveal the meaning that the Sunday prayer carries. The text of the complete liturgy is worth looking for in special sources.

• At the liturgy, together with the priests, while singing “We Sing To Thee,” one should pray with reverence and fear of God for the sending of the Holy Spirit to everyone who stands in the church. At the same time, they say to themselves the troparion of the third hour, and then: "Create a pure heart in me, O God ...". And again the troparion is pronounced on their own, followed by the words of the verse: "Cast me not away from Thy presence ...". Once again, the prayer is read and the troparion is repeated: "Lord, Like Thy Most Holy Spirit ..." All these prayers are made silently, silently and with emotion.
• When the Holy Gifts are sanctified in the altar, the Holy Spirit descends, the members of the church present will strive to receive sanctification and renewal. Then the Holy Spirit is called in humility.

About Sunday stichera and troparion

In the stichera of the resurrection, it is a question of God driving the soul out of prison. Turning to Christ, the praying person speaks of His great victory over hell, death on the cross, and the liberation of the dead. The soul of a repentant sinner prays for Christ, the source of life, to have mercy on it and to grant the one who is praying to be with the righteous. He calls out to the Lord from the depths of his heart and asks to hear his voice, a sinner. The soul cries out to God and rejoices in the Resurrection of Christ!

The Sunday troparion speaks of angelic powers and Mary seeking Christ in the tomb. But He is not there - He is risen!

I will enter Thy house, I will worship Thy holy temple in Thy stras. Lord, instruct us with Thy righteousness, my enemy, for the sake of you, correct my path before You: as if there is no truth in their mouths, their heart is vanity, the grave is open their throat, their tongues flatter. Judge them, God, that they will fall away from their thoughts, because of the multitude of their wickedness, I will wipe them out, as though I have bitter Thee, O Lord. And may all who trust in You rejoice, rejoice forever, and dwell in them, and boast of You who love Your Name. As you bless the righteous, Lord, as you crowned us with the weapon of grace.

One should enter the church quietly and reverently, as into the house of God, into the mysterious dwelling of the Heavenly King. Noise, conversations, and even more laughter, when entering a church and staying in it, offend the holiness of the temple of God and the greatness of God who dwells in it.

Entering the temple, you should stop near the door and make three bows (earthly on simple days, and on Saturdays, Sundays and holidays - belt) with prayers:

God, have mercy on me, a sinner.- Bow.

God, cleanse me, a sinner, and have mercy on me.- Bow.

Who created me, Lord, forgive me!- Bow.

In the following prayers, obeisances are usually performed in the belt:

We worship Thy Cross, O Lord, and we glorify Thy Holy Resurrection.

It is worthy to eat as truly blessed Ty, the Mother of God ...

Glory, and now ...

Lord have mercy!(Three times) Bless.

Through the prayers of the saints, our Father, Lord, Jesus Christ, our God, have mercy on us.

After that, according to custom, bowing to both sides of the people who had previously entered and making three bows with the Jesus prayer: - Lord, Jesus Christ, Son of God, have mercy on me, a sinner - listen to the Divine service that has begun with reverence and fear of God.

Men are supposed, according to ancient custom, to stand in the temple on right side, and for women - on the left.

The church service is performed with many great and small bows. The Holy Church demands to worship with inner reverence and outward goodness, without haste, and, if possible, simultaneously with other worshipers in the church. Before making the bow, you need to overshadow yourself with the sign of the cross and then make a bow - if it's a small one, then you need to tilt the head so that you can reach the ground with your hand, but with a great one, you need to bow both knees together and reach the ground with your head. The sign of the Cross should be depicted on oneself correctly, with reverence, without haste, joining together the first three fingers of the right hand as a sign that God is the Trinity, One and Equal, and folding the remaining two fingers and bending to the palm to commemorate that Jesus Christ is God and Man, who came down to our earth for the sake of salvation. The right hand folded in this way ( right hand) one should rely first on the forehead so that the Lord enlightens our mind, then on the womb, in order to tame the flesh fighting against the spirit, and then on the right and left shoulders - to sanctify our activities. The Church Charter strictly requires that we bow down in the temple of God not only earnestly, decorously and all at the same time, but also slowly (“not struggling”), and in a timely manner, that is, exactly when it is indicated. Bows and knees should be done at the end of each short petition or prayer, and not during its execution. The Church's Rite pronounces strict judgment about those who are dishonestly bowers (Typikon, Monday of the first week of Holy Great Lent).

Before the beginning of any divine service, three bows in the bow should be made. Then, at all services, at all Come let's bow down, on Holy god, on triple Hallelujah and on Be the name of the Lord rely on three bows, only on Hallelujah among the six psalms, for the sake of deep silence, according to the Charter, bows are not supposed, but the sign of the cross is performed. On Grant me, Lord both at Vespers and at Matins (in the great doxology, sung or read), three bows in the bow are relied upon. At all litanies of church services, listen attentively to each petition, mentally raising the prayer to God and, overshadowing yourself with the sign of the cross when exclaiming: Lord have mercy or Give, Lord, make a bow at the waist. When singing and reading stichera and other prayers, then only bow is supposed to be done when the words of the prayers prompt this; for example: "let us fall down", "let us bow down", "let us pray."

After Honest Cherub and before Bless in the name of the Lord, Father(or Vladyka) a deep bow at the waist is always required.

When reading akathists at each kontakion or ikos, one should bow in the bow; when the thirteenth kontakion is recited or chanted three times, prostrations are made to the ground or in the waist (by day): the same obeisances are due after reading the prayer of the akathist.

Commemoration it is read with bows after each stance (moreover, in some monasteries, bows are made to the earth or in the waist, by the day, in others it is always in the waist).

By Worthy for evening and matins, also during singing The most honest on the ninth canon of the canon - bowing throughout the day; after the verse Praise, bless a bow bow is supposed.

Before and after reading the Gospel (on Glory to You, Lord) one belt bow is always supposed; on the polyeleos, after each magnificence - one bow in the bow.

When you start reading or chanting the Creed, while pronouncing the words: By the power of the Honest and Life-giving Cross, at the beginning of the reading of the Apostle, the Gospel and the pariahs, it is necessary to overshadow oneself with the sign of the cross without bowing.

When the priest, teaching the world, says: Peace to all or proclaims The grace of our Lord Jesus Christ, and love(love) God and Father and the sacrament(communication) Wake the Holy Spirit with you all and the face (chorus), answering, sings: And perfume yours or And with your spirit, you should do a bow in the bow, without the sign of the cross. A bow is relied upon with any blessing by the clergyman of all those praying, as well as upon release, if it is performed without the Cross. When the dismissal is pronounced by the priest with the Cross, with which he overshadows the worshipers, then the bow should be done with the sign of the cross. It is impious self-discipline when the laity, with the general blessing of the priest, fold their palms, and then sometimes kiss them as well.

At the proclamation Incline your heads to the Lord one should tilt the head and stand until the end of the prayer pronounced by the priest: at this time the priest prays to God for all who bowed their heads.

When people in a church overshadow the people with the Cross, the Holy Gospel, an image or the Holy Chalice, then everyone should be baptized, bowing their heads. And when they overshadow with candles or bless with the hand, or cense the people, then one should not be baptized, but only bow. Only on Bright Week of Holy Easter, when the priest censes with the Cross in his hand, then everyone is baptized and, responding to his greeting Christ is Risen, they say: Truly Risen.

This is how one should distinguish between worship before holy things and before people, albeit sacred ones. Accepting the blessing of a priest or bishop, Christians fold their palms in a cross-like manner, placing the right hand on the left, and kiss the right hand of the blessing one, but do not cross themselves before that.

When applying (kissing) the Holy Gospel, the Cross, honest relics and icons, one should approach in proper order, without haste and without crowding, make two bows before kissing and one after kissing the shrine; bows to do in the day - earthly or deep waist, reaching with your hand to the ground. Applying to the icons of the Savior, the Mother of God and the saints, one should not kiss their faces.

In the Patriarchal official of the middle of the 17th century, it was indicated that, when applying to the icons of the Savior, one should kiss on the leg (with a half-length image in the handle); to the icons of the Mother of God and saints - in a pen; to the icon of the Savior Not Made by Hands and to the icon of the Beheading of St. John the Baptist - in a braid of vlasov.

The icon may depict several sacred persons, but kissing the icon is supposed to be one time, so that at a gathering of worshipers not to detain others and thus not to violate the deanery in the church.

From Holy Easter to the feast of the Holy Trinity, from the feast of the Nativity of Christ to the feast of the Epiphany of the Lord (Christmastide), in general on all the great feasts of the Lord, earthly bows during church services are canceled.

All-night vigil

The first opening of the royal doors and the censing of the altar depicts the manifestation of the glory of God in the creation of the world and man and the blessed state of the forefathers in the paradise of God after their creation.

Singing of the 103rd psalm (preliminary): Bless, my soul, the Lord depicts a majestic picture of the universe. The curing of the priest during the singing of this psalm depicts the action of the Spirit of God, which was hovering over the waters during the creation of the world. The lighted lamp offered by the deacon during the incense marks the light that, according to the Creative voice, appeared after the first evening of existence.

The closing of the royal gates after the singing of the psalm and censing means that soon after the creation of the world and man, the gates of paradise were closed as a result of the crime of the forefather Adam. The reading of the luminary (evening) prayers by the priest before the royal gates signifies the repentance of the forefather Adam and his descendants, who, in the person of the priest, before the imprisoned royal gates, as before the imprisoned gates of paradise, pray to their Creator for mercy.

Singing a psalm Blessed is the husband with verses from the first three psalms and the reading of the 1st kathisma depicts partly the blessed state of the forefathers in paradise, partly - the repentance of those who sinned and their hope in the God-promised Redeemer.

Singing Lord, cry out with verses signifies the grief of the fallen ancestor and his prayerful sighs before the locked gates of paradise, and at the same time the firm hope that the Lord, by faith in the promised Redeemer, will cleanse and deliver the human race from the falls of sinfulness. This chant also depicts praise to God for His great mercies to us.

The opening of the royal gates while singing Dogmatics (Theotokos) means that through the incarnation of the Son of God from the Blessed Virgin Mary and His descent to earth, the doors of paradise were opened for us.

The descent of the priest from the altar to Solea and his secret prayer marks the descent of the Son of God to earth for our redemption. The deacon, who precedes the priest, represents the image of St. John the Forerunner, preparing people to receive the Savior of the world. The censing performed by the deacon indicates that together with the coming to earth of the Son of God, the Redeemer of the world, the Holy Spirit filled the whole world with His grace. The entry of the priest into the altar marks the Ascension of the Savior to Heaven, and the approach of the priest to the Heavenly place means the sitting of the Son of God at the right hand of the Father and intercession before His Father for the human race. By the proclamation of the deacon Wisdom, forgive me! The Holy Church teaches us to listen with reverence to the evening entrance. Chant Silent Light contains the glorification of Christ the Savior for His descent to earth and the accomplishment of our redemption.

Lithia (common procession and common prayer) contains intense prayers for our bodily and spiritual needs and, above all, for the forgiveness of our sins by God's mercy.

Prayer Now let go narrates about the meeting of the righteous elder Simeon of the Lord Jesus Christ in the temple of Jerusalem and indicates the need for constant remembrance of the hour of death.

Prayer Virgin Mary, rejoice reminds of the Annunciation of the Archangel Gabriel to the Blessed Virgin Mary.

The blessing of loaves, wheat, wine and oil, which fulfills their various gifts of grace, recalls the five loaves with which Christ, having miraculously multiplied them, fed five thousand people.

The Six Psalms is the cry of a repentant sinner before Christ the Savior, who came to earth.

Incomplete lighting in the temple when reading the Six Psalms reminds of the state of the soul in sin. The flickering of lamps (lamps) depicts the night of the Nativity of Christ, which was announced by the joyful praise of the Angels: Glory to God in the Highest, and on earth peace in men, goodwill.

The reading of the first half of the Six Psalms expresses the sorrow of the soul who has withdrawn from God and is seeking Him.

The priest, while reading the Six Psalms before the royal doors of the Matins prayer, recalls the Eternal Intercessor of the New Testament before God the Father - the Lord Jesus Christ.

Reading the second half of the Six Psalms reveals the state of a repentant soul, tried on with God.

Singing God is Lord and appear to us reminds of the salvation accomplished by the Savior who appeared in the world.

The chanting of the Sunday troparion depicts the glory and majesty of the Risen Christ.

Reading Kathisma recalls the grievous afflictions of the Lord Jesus Christ.

Singing poetry Praise the Name of the Lord The Holy Church glorifies the Lord for many of His blessings and mercies to the human race.

Tropari Angelic cathedral remind of the gospel of the Angel to the myrrh-bearing wives about the Resurrection of the Savior.

During the Sunday All-night Vigil, the Holy Gospel, announcing one of the apparitions of the Risen Lord to the myrrh-bearing wives or the apostles, according to the Rule, is supposed to read in the altar on the throne, as in the place signifying the Life-Giving Tomb, from which Christ the Savior arose.

Upon reading, the Gospel will be worn out in the middle of the temple for worship and kissing by believers. When carrying the Gospel from the altar, the worshipers look at it with special reverence, as at the Risen Lord Himself, worshiping and crying out: Having seen the Resurrection of Christ, let us worship the Holy Lord Jesus... This singing should be public.

The canons of Matins glorify the Resurrection of Christ (or other sacred events from the life of the Lord), Holy Mother of God, holy angels and saints of God, honored on this day. While singing My soul magnifies the Lord every time after the chorus The most honest bow to the earth or waist is supposed - by the day.

In the praiseworthy stichera and in the great doxology, special thanksgiving and glorification of the Lord Jesus Christ is ascended.

Divine Liturgy

At the Divine Liturgy, the entire earthly life of the Lord Jesus Christ is remembered. The Liturgy is conventionally divided into three parts: the Proskomedia, the Liturgy of the Catechumens and the Liturgy of the Faithful.

On the proskomedia, usually performed during the reading of the 3rd and 6th hours, the Nativity of the Savior is remembered. At the same time, the Old Testament prophecies about His suffering and death are also remembered. At the proskomedia, substances are prepared for the celebration of the Eucharist and the living and deceased members of the Church are commemorated. Great joy comes to the souls of the departed from their commemoration at the Divine Liturgy. Therefore, hurry to the temple of God to attend the proskomedia, remembering the health and repose of relatives and the known, and all Orthodox Christians.

You can pray for the dead like this: Remember, Lord, the souls of the departed Thy servant (names), and forgive their transgressions, willing and unwilling, granting them the Kingdom and the communion of Thy eternal blessings and Thy endless and blessed life pleasure.

At the liturgy of those catechumed with the song of the Only Begotten Son, the coming to earth of the Lord Jesus Christ is depicted.

During the small entrance with the Gospel, depicting the coming of the Lord Jesus Christ to the sermon, while singing the verse: Come, let us worship and fall to Christ a bow bow is made. When singing the Trisagion - three bows in the bow.

When reading the Apostle, the incense of the deacon must correspond to the inclination of the chapter. Reading the apostle and censing means preaching the apostles to the whole world.

While reading the Gospel, as if listening to the Lord Jesus Christ Himself, one should stand with the bowed head.

The commemoration of the members of the Church shows for whom the Sacrifice of the Eucharist is being offered.

At the liturgy of the faithful, the great entrance symbolizes the coming of the Lord Jesus Christ to free suffering for the salvation of the world.

The singing of the Cherubim song with the royal gates open is in imitation of the Angels who ceaselessly praise the Heavenly King and invisibly solemnly accompany Him in the prepared and carried Holy Gifts.

The placing of the Holy Gifts on the throne, the closing of the royal gates and the closing of the veil means the burial of the Lord Jesus Christ, the laying of a stone and the application of the seal to His Tomb.

At the end of the first half of the Cherubic Hymn, a bow is performed in the waist. During the commemoration of the Most Holy Patriarch, the local bishop and others, it is necessary to stand reverently, with the bowed head and with the words: And all of you Orthodox Christians talk to yourself: Your hierarchy may the Lord God remember in His Kingdom... This is what it says in the ministry of the bishop. When serving other clergy, one should say to oneself: Your priesthood may the Lord God remember in His Kingdom... At the end of the commemoration one should say to oneself: Remember me, Lord, always(when) come in your kingdom.

The words: Doors, doors before the singing of the Symbol of Faith in ancient times they referred to the gatekeepers, so that they would not let the catechumens or pagans into the temple when the sacrament of the Holy Eucharist was celebrated. Now these words remind the faithful that they should not allow the thoughts of sin to enter the doors of their hearts. The words: Let us behold wisdom(let us heed) call the attention of believers to saving doctrine Orthodox Church stated in the Creed (dogma). Singing of the Creed is nationwide. At the beginning of the Symbol of Faith, the sign of the cross should be performed.

At the priest's exclamations: Take, eat ... Drink from her all bows in the bow should be assumed. At this time, the Last Supper of the Lord Jesus Christ with the apostles is recalled.

During the celebration of the sacrament of the Holy Eucharist itself - the laying of bread and wine into the Body and Blood of Christ and the offering of the Bloodless Sacrifice for the living and the departed one should pray with special attention, and at the end of the singing we sing to You with the words: ours, we must bow down to the earth to the Body and Blood of Christ. The importance of this minute is so great that not a single minute of our life can be compared with it. This sacred moment contains all our salvation and God's love for the human race, for God appeared in the flesh.

While singing It is worthy to eat(or another sacred song in honor of the Mother of God - the compassionate), the priest prays for the living and the dead, remembering them by name, especially those for whom the Divine Liturgy is celebrated. And those present in the temple should at this time remember by name their loved ones, living and dead.

After it is Worthy to eat or a substitute for him - bowing down to the ground. With the words: And everyone, and everyone- a bow is performed.

At the beginning of the nationwide singing of the Lord's Prayer - Our Father- you should depict the sign of the cross on yourself and put an earthly bow.

At the exclamation of the priest: Holy - to the saints bowing down to the ground is due for the offering of the Holy Lamb before His shattering. At this time it is necessary to remember The last supper and the last conversation of the Lord Jesus Christ with the disciples, His sufferings on the cross, death and burial.

At the opening of the royal gates and the carrying out of the Holy Gifts, meaning the appearance of the Lord Jesus Christ after the Resurrection, with the proclamation: Come with the fear of God and faith! bowing down is supposed.

When starting to receive the Holy Mysteries of the Body and Blood of Christ after the priest reads the prayers before communion, one should bow down to the ground, fold his hands crosswise on his chest (in no case be baptized, so as not to accidentally push and spill the Holy Chalice, - folded cross-like hands replace the sign of the cross at this time) and slowly, reverently, with the fear of God, approach the Holy Chalice, calling your name, and upon accepting the Holy Mysteries, kiss the lower part of the Chalice, like the most pure rib of Christ itself, and then step aside calmly, not making the sign of the cross and bows until warmth is received. We must especially thank the Lord for His great mercy, for the gracious gift of Holy Communion: Glory to You, God! Glory to You, God! Glory to You, God! Bows of earth on this day are not performed by the sacraments until evening. Those who do not receive Communion at the Divine Liturgy, during the holy minutes of Communion, should stand in the church with reverent prayer, not thinking about the earthly, not leaving the church at this time, so as not to offend the Holy Place of the Lord and not violate the deanery of the church.

At the last appearance of the Holy Gifts, depicting the Ascension of the Lord Jesus Christ into Heaven, with the words of the priest: Always, now and ever and forever and ever bowing to the ground with the sign of the cross is supposed for those who have not been honored with the Holy Mysteries, and for those who are partakers - a bow with the sign of the cross. Those who have not yet managed to receive the warmth by this time should turn their face to the Holy Chalice, thereby expressing reverence for the great Shrine.

The holy antidor (from the Greek - instead of a gift) is distributed to those present at the Divine Liturgy for the blessing and consecration of soul and body, so that those who have not partaken of the Holy Mysteries can taste the consecrated bread. The church charter indicates that antidor can be taken only on an empty stomach - without eating or drinking anything.

Antidor, just like the bread blessed on the lithium, should be received reverently, folding his palms crosswise, right to left, and kissing the priest's hand giving this gift. In the days of the Holy Lent, the following prostrations to the ground and in the waist are also due.

When pronouncing the prayer of the saint: (my life), 16 bows are relied, of which 4 earthly (in the Rite they are called great) and 12 belt (throwing). The church charter commanded to read this prayer with tenderness and fear of God, standing upright and raising the mind and heart to God. After completing the first part of the prayer - Lord and Master of my belly, - it is supposed to put a great bow. Then, standing upright, still turning thoughts and feelings to God, one should say the second part of the prayer - The spirit of chastity- and, having finished it, again make a great bow. After reciting the third part of the prayer - To her, Lord to the King- the third bow to the earth is supposed. Then, 12 bows are made in the belt (“easy, for the sake of fatigue” - Typikon, Monday of the first week of Great Lent) with the words: God cleanse me (me) a sinner... Having made small obeisances, they again recite the prayer of the saint, but not dividing it into parts, but the whole thing, and at the end of it they offer an earthly bow (fourth). This holy prayer is recited at all weekdays of Lenten services, with the exception of Saturdays and Sundays.

At Vespers, one bow to the earth is due after the chants. Virgin Mary, rejoice, Baptist of Christ and Pray for us, holy apostle.

At Great Compline, one should carefully listen to the reading of church prayers. After the Creed, while singing Most Holy Lady Theotokos, pray for us sinners and other prayer verses, at the end of each verse, an earthly bow is supposed, in polyeleos celebrations - a half bow.

About bows while reading the Great penitential canon Monk in the Rite it is said “We create on the kiyzhdo (each) troparion of throwing three, verbally a real refrain: Have mercy on me, God, have mercy on me».

On Lord forces, wake up with us and in other verses, one bow bow is required.

When the priest pronounces the great dismissal - prayers Master, Most Merciful it is necessary to bow to the ground, with heartfelt tenderness asking the Lord for forgiveness of sins.

After the troparion hours with their verses (1st hour: In the morning hear my voice; 3rd hour: Lord, Like Your Most Holy Spirit; 6th hour: Even on the sixth day and hour; 9th hour: Even at the ninth hour) three bows to the earth are relied upon; on the troparion To your most pure image- one bow to the ground; at all hours after the end of the Mother of God (at the 1st hour: What shall we call Thee, O Blessed One; at the 3rd hour: Mother of God, Thou art the true vine; at the 6th hour: Yako are not imams of daring; at the 9th hour: Like us for the sake of being born) three small bows are made. In the rank of pictorial, while singing Blessed: In Thy Kingdom, remember us, Lord, after each verse with a chorus it is necessary to make a small bow, and with the last three times singing Remember us three bows to the ground are relied on; by prayer Loosen up, leave, although there is no indication in the Charter, it is customary to always assume a bow (earthly or waist - according to the day) as an ancient custom.

At the Liturgy of the Presanctified Gifts at Vespers, during the reading of the third antiphon of the 18th kathisma, when the Holy Gifts are transferred from the throne to the altar, as well as when a priest appears with a candle and censer in the open royal doors, pronouncing before the reading of the second parimia The light of Christ enlightens everyone! it is supposed to fall prostrate to the ground. While singing: May my prayer be corrected the prayer of the whole people is performed with bowing of the knees; the singers and the reader kneel down one by one after performing the prescribed verse; at the end of the singing of all the verses of the prayer, three bows are made to the ground (according to custom) with the prayer of Saint Ephraim the Syrian). During the Great Entrance, during the transfer of the Presanctified Gifts from the altar to the throne, the people and singers should prostrate themselves to the ground out of reverence for the Holy Mysteries of the Body and Blood of Christ. At the end of the singing Now Forces of Heaven three bows to the ground are made, according to custom, also with the prayer of Saint Ephraim the Syrian. The priest's prayer behind the ambo should be listened to with attention, applying its meaning to the heart, and at the end of it, bow to the waist.

On Holy Week, bows to earth cease from Great Wednesday. The Charter says about it like this: “ On the name of the Lord: three obeisances, and abie (immediately) are completely abolished in the church, the earthly obeisances; in the cells, even before the Great Heel, they are performed. The adoration of the Holy Shroud on Good Friday and Great Saturday, like the Holy Cross, is accompanied by three bows to the ground. "

Entrance and initial bows, and also about which it is said that they are relied on depending on the day ("according to the day") - on the days of Saturdays, Sundays, holidays, foreshadowings and hymns, polyeleos and great praise, the belt is performed, while on simple days, earthly ones are relied on. On weekdays, earthly bows cease from Vespers on Friday from Honoring, Lord, and begin from Vespers on Sunday, also from Grant me, Lord.

On the eve of one-day holidays, polyeleos and great doxology, bows to earth also cease from Vespers and begin from Vespers from the very feast, O Lord.

Before the great holidays, bows to earth cease on the eve of the forefeast. The worship of the Holy Cross on the Feast of the Exaltation is always performed with bows to the ground, even if it falls on Sunday.

It is customary to sit while reading parimias and kathisma with sedals. It is useful to remember that according to the Ustav it is allowed to sit not during the reading of the kathismas themselves, but during the lives and patristic teachings laid between the kathismas with sedals.

The care of the Holy Church for us continues even after the service, so that we do not lose the gracious mood, which, by the grace of God, we were rewarded in the church. The Church commands us to leave the temple in reverent silence, with thanksgiving to the Lord, who vouchsafed us to be present in the temple, with a prayer that the Lord would grant us to always visit His holy temple until the end of our lives.

The Rule says about this as follows: “After letting go, proceeding from the church, we go with all silence in our cell, or to the service. And it is not befitting for us to create conversations with each other at the monastery on the way, most of this is kept from the holy fathers.

When we visit the temple of God, we will remember that we are in the presence of the Lord God, the Mother of God, the holy Angels and the Church of the Firstborn, that is, all the saints. "Standing in the temple, Thy glory, in Heaven to stand imaginary (think)."

The saving power of church prayers, chants and readings depends on the feeling with which our hearts and minds receive them. Therefore, if it is impossible to bow down for one reason or another, then it is better to humbly ask the Lord for forgiveness than to violate church decency. But it is absolutely necessary to delve into everything that is performed during the church service in order to feed on it. Then only during the church service will each warm his heart, awaken his conscience, revive a withered soul and enlighten his mind.

Let us firmly remember the words of the holy Apostle Paul: "Stand and keep the traditions, if you learn either by word or by our message" ().

When the prayer is going on, the believer bows his head as a sign of humility and respect, makes bowing down to the ground, can lie down with his head bowed to the ground. The believer does all these obeisances, knowing the charter of the church, for a reason and not when he pleases. Everything in worship is endowed with meaning and has both external and internal sides. For example, bowing to the ground with the head touching the ground and immediately following this raising have a deep symbolic meaning: because of sin we fell to the earth and thanks to the atonement of Christ we again have the opportunity to be taken to heaven. Among all prayers and services, Sundays are special

The Meaning of Sunday Prayer Service

It is important to know, for example, that there are days in the church when they do not bow down, moreover, they are prohibited by the charter. This is due to the meaning of the celebrated event. First of all, these are Sunday prayers, polyeleos days, from the feast of Christmas to the very Epiphany, all Pentecost from Easter to the day of the Holy Spirit and the days before which the polyeleos solemn all-night vigils are held. The prohibition of bows on these days was already stipulated at the first Ecumenical Council, where it is clearly stated that this rule applies to the entire church, and prayers on these days should be performed while standing.

Council decrees

The Church attaches great importance to the performance at services and at home. This can be seen from the fact that the decree on how to perform Sunday prayers, to spend polyeleos and Pentecost, is repeated in a number of rules. VI also explains in 90 the rule about abstaining from bowing to the ground from Saturday evening entrance to Sunday evening entrance. This symbolizes the joy and reverence for the resurrection of Christ.

Basil the Great in his writings "On the Holy Spirit" (Canon 91) says that at the beginning (1 day) of the week, Sunday prayers must be performed standing up and straight, because of the resurrected Christ and our future resurrection with him, our duty to seek the higher. Therefore, on Sunday, standing right in front of God during prayer is a reminder to us of the granted grace. This day is called a single eighth day, symbolizing the time that follows the present - eternity, an endless century. The church teaches its parishioners to perform Sunday prayers while standing, in order to often remind of the endless life, not to neglect to repose in it.

The Purpose of Church Prayer

Celebrating the victory of life over death, Christ over the devil, the church on Sunday builds the service accordingly. Therefore, kneeling prayers at Sunday service on these days are unacceptable, this would contradict the whole meaning of the holiday.

Has an edifying purpose for believers when reading the Psalter and hymns. It is important to know about the true teaching of Christ, to become inclined to prayer and repentance. At the same time, it is important to evoke a feeling of gratitude to God for everything in those praying. It is important for the person who is praying to feel the need for intensified prayer for further mercies to us and to receive peace of mind.

Sunday morning in church differs from home prayer in that it is performed by priests who are legally in the temple, ordained through the sacrament of the priesthood. Through prayer, a Christian enters into a mysterious communion with God, and through the sacraments he receives from God the grace-filled powers for a righteous life.

Church prayers are connected in a special way. They also include the reading of psalms, the Holy Gospel. Throughout the service, a certain thought is consistently developed.

The essence of Sunday prayer

The article can describe only a few moments that reveal the meaning that the Sunday prayer carries. The text of the complete liturgy is worth looking for in special sources.

About Sunday stichera and troparion

In the stichera of the resurrection, it is a question of God driving the soul out of prison. Turning to Christ, the praying person speaks of His great victory over hell, death on the cross, and the liberation of the dead. The soul of a repentant sinner prays for Christ, the source of life, to have mercy on it and to grant the one who is praying to be with the righteous. He calls out to the Lord from the depths of his heart and asks to hear his voice, a sinner. The soul cries out to God and rejoices in the Resurrection of Christ!

The Sunday troparion speaks of angelic powers and Mary seeking Christ in the tomb. But He is not there - He is risen!