Divine Liturgy of the Apostle James. Liturgy of the Apostle James: how ancient Christians prayed. Communion of the clergy with the Holy Mysteries of Christ
The book that regulates Orthodox worship is called Typikon or Ustav. It provides for the service of one of the three liturgies - Basil the Great, John Chrysostom and the Presanctified Gifts. The typikon determines which of them should be served on each day church year.
Let's start with simple, but important questions for the elimination of catechetical illiteracy.
Question: What liturgy, according to the Typicon, is supposed to be celebrated on the feast day of St. Basil the Great?
Answer: Liturgy of Basil the Great.
Q: What liturgy should be served on the feast day of St. John Chrysostom?
Q: What liturgy should be celebrated on the feast day of St. Gregory the Dialogist, author of the Liturgy of the Presanctified Gifts?
The correct answer to this question will be somewhat more difficult.
A: Honoring St. Gregory the Dialogist always falls on Great Lent. Therefore, if the feast falls on Sunday, it is necessary to serve the liturgy of Basil the Great; if on Saturday - the liturgy of John Chrysostom; if on Wednesday or Friday, the Liturgy of the Presanctified Gifts. If the memory of St. Gregory the Dialogist falls on a Monday, Tuesday, or Thursday, then according to the Rule, no liturgy is required.
Q: Does the Typikon allow the possibility of influencing the choice of liturgy of local traditions or patronal feasts?
A: No, it doesn't. The Typicon does not make the choice of liturgy dependent on local traditions.
The peculiarities of worship on the days of the patronal feasts are indicated in special “temple chapters”, which provide for service according to the solemn rite “with vigil”. All these cases are regulated by the Typikon, and therefore they are not any "exceptions". Thus, if the patronal feast of Great Lent falls on a Monday, Tuesday, or Thursday, the Liturgy of the Presanctified Gifts should be served.
Such occasions as the presence in the temple of relics, as well as revered icons of the Mother of God or the Saint, can be equated to the patronal celebration. But in any case, the service must be conducted according to the Charter.
Q: Does this mean that in all Orthodox churches every certain holiday is supposed to serve the same liturgy?
O: Yes, that's right. And in this the liturgical unity of the Church is manifested. For example, the Markov chapters of the Typicon on the feast of the Annunciation regulate the serving of the liturgy of Basil the Great on all Sundays of Great Lent (with the exception of the Lord's Entry into Jerusalem), also on Great Thursday and Great Saturday. On all other days, the Charter appoints a service for the Annunciation of the liturgy of John Chrysostom.
Q: Does the Typicon allow the substitution of one liturgy for another according to the principle "if the rector wills"?
Oh no. This rule does not apply to the choice of the type of liturgy. The appointment of the liturgy is not determined by human arbitrariness. The Charter does not allow any substitution of one rank of liturgy for another at the discretion of the rector.
In the event of a forced impossibility of serving, the liturgy may be canceled - but not replaced by another one! This is how it is indicated in the Typikon in the section: “If there is something great for the sake of the need in memory of the Holy great possessing polyeleos, there will not be a Presanctified Liturgy” (February 24, 11th Markov Chapter, 5th Sight). It is also noted in the section “On the Holy and Great Week of Pascha” of Chapter 50: “What if there will be no liturgy when needed” (1st Sight).
In some other issues, the Charter allows for discrepancies and alternatives. But the type of liturgy is clearly regulated by the current Typicon, leaving no freedom of choice for anyone: neither the rector of the church, nor the dean's father, nor the diocesan bishop have the power to arbitrarily change this requirement of the Church Charter. The instructions of the Typicon on the choice of liturgy are obligatory for all parishes, monasteries and cathedrals, so that everyone must obey them - from the Patriarch to the lay clerk.
Q: Is it a canonical violation to serve the liturgy according to an erroneously chosen rite?
O: Of course, yes. The wrong choice of rank when serving the Divine Liturgy is considered a serious sin. It is comparable to such canonical violations similar to it, as if the performer of the liturgy were a person who does not have a holy order or is under a ban; or if, instead of red grape wine, another liquid (for example, berry juice or honey syrup) was poured into the Chalice; or if instead of wheat prosphora another bread product would be used (for example, unleavened or barley bread); or if the “correct” liturgy would be served on a day when its holding is prohibited by the Charter (for example, on Wednesday of Cheese Week or on the first Monday of Great Lent).
The transubstantiation of the Holy Gifts takes place, according to the faith of the Church of Christ, only at a correctly performed Eucharistic service. The grace of the Holy Spirit does not work where they deliberately commit a canonical crime. The Sacrament is performed in the Church only under the condition of reverent observance of its canonical rules, and not where the liturgical Rule is violated. No one will force Orthodox people to believe that bread and wine are transubstantiated into the Body and Blood of Christ at the anti-statutory liturgy...
Of course, the Tradition of the Church contains examples of miraculous exceptions, when no human sins and canonical violations could prevent the celebration of the sacrament. The Lord is able to give grace to His faithful always and everywhere - both during persecution and in places of imprisonment. The Spirit that breathes where it wants (John 3:8) can, by the faith of the righteous, give him communion “not for judgment or condemnation” of the true Holy Gifts – even from the hand of the most illiterate and unworthy priest who serves “not like that” , "not then" and "not then".
However, one should not forget the gospel commandment: Thou shalt not tempt the Lord thy God (Matthew 7:4; see also Deut. 6:16)! He angers God who deliberately overthrows the Rule of the Holy Orthodox Church. He must bear personal responsibility before the Church Court.
When Archimandrite Zinon (Theodore) on August 15, 1996, at his own discretion, in the Mirozhsky Monastery, instead of serving the liturgy of John Chrysostom, celebrated the Mass according to the Catholic rite and participated in it himself, for this canonical crime he was banned from serving by the ruling bishop Eusebius, Archbishop of Pskov.
Q: How should Orthodox people relate to the celebration of the liturgy according to an incorrectly chosen rite (if this suddenly happens)?
A: Clerics and laity who have the fear of God should prudently refrain from participating in deliberately anti-statutory liturgical actions, especially if they are presented under the guise of "correct". Otherwise, there is a high probability of becoming involuntarily guilty of blasphemy or other sins against the Holy Spirit.
Serving an “incorrect” liturgy is comparable to such unacceptable actions as performing the sacrament of a wedding ceremony over monks, or holding a daily service with the Royal Doors closed on Holy Paschal Week, or serving a regular water-blessing prayer service instead of the rite of the Great Blessing of Water on Epiphany Eve. Grace when committing such atrocities from God is not given. Participation in them is a sin.
Q: According to the Typicon, what liturgy should be served on the feast day of the holy Apostle James?
A: Liturgy of John Chrysostom.
Q: On what day in the circle of the church year, according to the current Charter of the Russian Orthodox Church, should the Liturgy of the Apostle James be served?
A: There is no such day in the Monthly Book.
The Typicon does not provide for any "liturgy of the Apostle James". The corresponding rites are not contained in any officially published priestly Missal and in none of the Bishops' Officials. We do not find indications of the serving of such a "liturgy" either in the Menaion, or in the Octoechos, or in the Triodion.
In the centuries-old liturgical tradition of the Russian Church, there was no such liturgy at all until very recently. Therefore, serving the liturgy of the Apostle James is an unconditional canonical violation.
II. Sanctus. The Place of the Liturgy of the Apostle James in the Orthodox Liturgical Tradition
Different epochs were characterized by different church rites: some forms arose, others died out. Much has disappeared forever from Orthodox everyday life, while others have firmly entered into it. Therefore, it would be a big mistake to seek to artificially revive ancient customs that have sunk into oblivion. Thus, today it is not wise to abandon the practice of infant baptism. There is no need to imitate early Christian systems of lengthy proclamation. It is impossible to return the institute of repentant discipline (crying, crouching, listening, standing). There is no need to revive Eucharistic "agapes". It is absurd to advocate for the rite of separate communion for the laity (separately with the Body and separately with the Blood of Christ). All these forms look unnatural today.
The change of various anaphoras, or Eucharistic rites, is connected with the history of the Church of Christ and is an integral part of it.
Q: Has there always been a strictly established uniform procedure for the celebration of the Eucharist?
Oh no. In the early Christian era, there were no rigidly fixed ranks. The apostles celebrated the communion by inspiration, and not "according to the written text." In various cities, prayer rites were gradually formed, noticeably different from one another. Most of them seem to have been lost forever.
The former anaphoras were subsequently replaced by others - recognized by the Church as more perfect.
In addition to the anaphoras, in the first centuries, much else related to the liturgy was not yet formed. For example, the Orthodox Creed, common to all. The canon of biblical books adopted today and the calendar order of the gospel readings were not immediately approved. The altar with church utensils (vessels, censer and everything else) was not properly equipped. The iconostasis with the Royal Doors and the Veil, as well as a number of other elements of decoration that have become familiar and obligatory, did not have time to be compiled.
Q: When was the unified Orthodox liturgical canon formed?
A: From the 4th century Byzantine Empire a purposeful process of unification of the whole church life began. Work was underway to formulate doctrinal truths and canonical rules, to develop an annual circle of fasts and holidays. So, at the First Ecumenical Council, the issue of calendar discrepancies in the celebration of Easter was resolved. At the same time, a single Creed for all Christians was adopted (finally edited at the II Ecumenical Council). The composition of the Old and New Testaments was approved.
In parallel, a pan-Orthodox liturgical tradition was being created. Since Christianity has become the faith of many peoples that are part of the great Empire, a need arose for compiling such a Eucharistic rite that would allow uniting the episcopate and believers of the entire Universe, that is, the entire Orthodox world, in conciliar prayer. To carry out this work, God inspired the chosen Saints.
Through the labors of St. Basil the Great, in the middle of the 4th century, a liturgy was compiled, adopted in Caesarea in Cappadocia. He managed to bring the rites of the local Cappadocian anaphora to grace and divine perfection. At the end of the 4th century, St. John Chrysostom did the same work, crowning with his Eucharistic masterpiece all the antiochian liturgies that preceded him. Probably, in that era, some other hierarchs were also engaged in similar work (for example, Bishop Ambrose of Milan). But the Church singled out precisely these two great ecumenical teachers as exemplary liturgists. Their spiritual heritage, sometimes called "Byzantine liturgies", according to the Providence of God, entered the canon and by the end of the era of the Ecumenical Councils was accepted throughout the Orthodox East. This objective historical process was reflected in the ancient Typicons.
Q: What happened to the other numerous liturgical successions (other than the Byzantine liturgies)?
A: Over the course of several centuries, all local anaphoras were supplanted by Byzantine liturgies and were gradually forgotten. In some places they existed as a relic for a short time after the 4th century, but none of them entered the Orthodox liturgical canon.
It is for this reason that Saints Cyril and Methodius, Equal to the Apostles, did not consider it necessary to translate any of them into Church Slavonic, except for the liturgies of Basil the Great and John Chrysostom.
Q: Is the text of the so-called "liturgy of the Apostle James" a historical monument of the 1st (apostolic) century?
A: Certainly not. The text of the Eucharist, known by this name and existing in several different Syriac and Greek versions that have come down to us, was probably formed in the same 4th century on the basis of older Eucharistic rites that have not come down to us.
Tradition attributes its authorship to the first bishop of the Mother of the Churches, James the Brother of the Lord, whom the Apostle Paul mentioned (Gal. 1, 19). However, it should not be forgotten that all the time from the destruction of Jerusalem in the 1st century by the troops of Emperor Titus until its restoration (with all the lost Shrines) in the 4th century, under the holy Equal-to-the-Apostles Emperor Constantine the Great, neither the city itself nor even its name existed: at the beginning of the 2nd century it was renamed "Eli-Adrian" and turned into a pagan temple. Until the 4th century, there was no local "Jerusalem Church" with its special "apostolic" tradition - otherwise it would not have appeared in the diptych of the Churches after the Roman, Constantinople, Alexandria and Antioch in fifth place.
The name of St. James of Jerusalem is rather not an indication of historical authorship, but a symbol of the apostolic origin of the Eucharist.
Q: Does the widespread opinion correspond to reality, according to which the liturgy of Basil the Great is allegedly an "abridged" edited version of the liturgy of the Apostle James (and, accordingly, the liturgy of John Chrysostom is an even more "abbreviated" version of the liturgy of Basil the Great)?
Oh no. This fiction has no historical basis. The structures of the anaphoras of the "apostolic" and Byzantine liturgies are so different that they do not allow us to seriously talk about their real textual "succession".
Rather, one can assert the presence of the opposite influence: the Greek version of the liturgy of the Apostle James itself borrowed some prayers and chants from the Byzantine liturgies, that is, it underwent a noticeable influence on their part (concrete examples are presented below).
Q: Wasn't the liturgy of the Apostle James spread in heretical communities outside the Catholic Church?
A: Yes, it was and still is. The formation of their own liturgical tradition, in parallel with Byzantium, took place in those local churches that, in the era of the Ecumenical Councils, separated from Catholic Orthodoxy. In particular, this liturgy took root among the Copts, Syro-Jacobites and other Monophysites. Dozens of different Syriac versions of it are known, dating from after the Council of Chalcedon.
Among the heretics - Nestorians and Monophysites - the process of forming their liturgical canon proceeded independently and independently. At the same time, they always insisted on the apostolic antiquity of their liturgical tradition. It is noteworthy that both of them attribute their own Eucharistic tradition to the liturgy of the Apostle James (perhaps, under the influence of these claims, a version of its “apostolic” origin arose? ..).
It is not surprising that the liturgy of the Apostle James found a home in non-Orthodox communities. Similarly, in the biblical "canon" of some ancient churches (Ethiopian, Coptic) apocryphal books have been preserved. Similarly, in the Arian and Manichaean environment, for several centuries after the First Ecumenical Council, creeds other than Nicene were used.
Q: Has not the liturgy of the Apostle James been influenced by the non-Chalcedonian churches over the centuries?
A: Yes, such influence was inevitable. This liturgy has firmly entered into use outside the borders of canonical Orthodoxy, where its formation took place. As noted in the magazine "Holy Land", she is still served there "with some non-Orthodox changes." This question may be the subject of a separate theological study.
Probably the following assumption about the preservation of the liturgy of the Apostle James in the Orthodox tradition. The Greeks, of course, did not want to leave the only Eucharist, which has the reputation of "apostolic", at the mercy of heretics. Therefore, in Jerusalem, it was preserved - along with many other unique local features (such as the Church of the Holy Sepulcher). This was necessary in order to emphasize the apostolic succession of the Catholic tradition.
Another way to affirm the gospel authority of the Orthodox liturgical Tradition in " competition” with heretics, there was, as in the troparion to the Three Hierarchs, a comparison of Byzantine liturgists with the disciples of Christ: “Like the apostles of the same morality and universal teacher ...”. A custom arose to depict on altar frescoes the face of the holy Apostle James, together with Saints Basil the Great, John Chrysostom and Gregory the Dialogist.
Q: What was the place of the liturgy of the Apostle James in the Orthodox tradition in the first millennium AD?
A: Until the 4th century, there is no reliable information about this liturgy.
After the 5th century, it, along with the liturgies of Basil the Great and John Chrysostom, was preserved as a local Jerusalem service.
In other provinces of the Roman Empire, it never had a wide distribution, remaining, with rare exceptions, a purely Palestinian exotic phenomenon. But even in the Holy Land, it was served only once a year, and therefore was not considered statutory and normative, equal in importance to the Byzantine liturgies.
By the 10th century, even in Jerusalem, her ministry had practically ceased.
Q: Was the Liturgy of the Apostle James known in Rus'?
A: No, never. By the time of the reign of the Holy Equal-to-the-Apostles Grand Duke Vladimir, the Byzantine canon had already been fully formed. The Liturgy of the Apostle James was not included in this canon. Until the 20th century (!) It was not even translated into Church Slavonic, and therefore the Slavs did not serve it either on the Balkan Peninsula or in Rus'. There is no mention of her in any Typicon.
On the contrary, the liturgies of Basil the Great and John Chrysostom were established both in the Russian Church and throughout the Orthodox world. They are included as an integral part in all Typicons and, in the proper sense of the word, have become an expression of the Church's liturgical tradition.
Q: Was the liturgy of the Apostle James served in the Greek churches in the second millennium after the Nativity of Christ?
Oh no. By the beginning of the 2nd millennium, the liturgy of the Apostle James in the Orthodox world (unlike the non-Chalcedonian churches) had ceased to be served. As noted in her order of rites, "the tradition of sowing divine services has been extinguished thus." Until the middle of the 19th century, her ministry was not resumed.
The Greeks themselves remembered this rank only a millennium later, when the reformist revival of their church life began, which had fallen into a heavy decline during the long reign of the Turkish sultan in the Balkans and Asia Minor.
Q: In the 19th century, what was the reason for remembering the long-forgotten liturgical rite?
A: The Renovation Reformation in the Church of Constantinople.
It began in 1838, when a new Typicon was compiled. As noted by M.N. Skaballanovich, “The Greek Church now uses for cathedral and parish churches not the Jerusalem Typicon, but a special one” . It is noteworthy that for the monasteries in this "Charter" "the right to be guided by the former Charters is recognized" . True, a bad example turned out to be contagious, and “even in the Palestine Lavra of St. Savvas, from where our current Typicon came from, are now guided by this Constantinople edition of the Typicon” [ibid.]. The new modernized "Tipikon" canceled the hours, reduced matins and other rites of the daily cycle. The liturgical reformation of the Greek Church shook the traditional foundations of Orthodoxy and legitimized those numerous distortions in liturgical practice that "due to weakness" took place in everyday life.
The Greek reformers (just like the Russian Renovationists half a century later) experienced fermentation and spontaneous creativity in the spirit of an imaginary "revival" of church life. Against the backdrop of this enthusiasm, in the 19th century, a "tradition" arose to serve the liturgy of the Apostle James in Jerusalem.
A similar “tradition” appeared at the same time on the Greek island of Zakynthos on the initiative of the modernist Archbishop Dionysius II Latas († 1894), who was inspired by the reformist idea of serving a long-vanished liturgy and arbitrarily revived the forgotten ancient worship in his island diocese.
Similar attempts were made in some other places, but, in general, they remained a rare and rather marginal phenomenon.
The end of the 19th century is fully consistent with a sketch made by the translator Gardner, who was then a hieromonk (for more details about him, see below): Jacob".
However, in the 20th century the situation changed. In 1937, when these words were written, they were already very far from the historical truth.
Q: Did the “tradition” of serving the Liturgy of the Apostle James in Jerusalem take root by the beginning of the 20th century?
Oh no. Soon there was no one to support the new initiative. In the 20th century, the Liturgy of the Apostle James was not celebrated in Jerusalem for many years.
Let us present a testimony from the journal of the Russian Church Abroad for 1936, which describes the first celebration of this liturgy by His Beatitude Patriarch Timothy of Jerusalem: “The last time this liturgy was celebrated in Jerusalem was 35 years ago, and if His Beatitude Patriarch had not restored its celebration, there would have been danger that the tradition of how to perform it will be forgotten and cease.
This exotic liturgy was more like a spectacle for the curious or a museum performance in the style of a retro church performance, rather than a prayer service. Two presbyters and four deacons took part in the ceremony. The patriarch served without the Cross, Panagia and Mitra. A lot of spectators gathered to look at the outlandish rank.
Hieromonk Philip (Gardner) was among those present. Once having visited an unusual service, he set about trying to translate it into Church Slavonic.
With regard to the liturgy of the Apostle James, it can be summarized that in the Greek Orthodox tradition it has not been served in all ages, and no more than once a year. An exception is the island of Zakynthos, where, by the will of Archbishop Dionysius II, this rite was held at the end of the 19th century, contrary to the Charter and custom, without measure and reason.
There is every reason to speak not of "tradition" or "apostolic tradition", but of the artificial planting of this rank in the 19th-20th centuries. The observed excitement around the ancient rites can be compared with a similar unhealthy interest in the apocrypha (such as the sensational "Gospel of Judas") and other sources of non-canonical origin.
It is necessary to recognize the effect of the Providence of God in the fact that some rites sometimes give way to others and turn out to be beyond the boundaries of the living Church Tradition. Ancient creeds, apocryphal treatises, and former anaphoras may be worth studying in seminaries for a better assimilation of academic special courses in church archeology, liturgy, dogmatics, and other disciplines. But serving in obsolete ranks is just as unacceptable as reading non-canonical texts instead of the Holy Scriptures or confessing pre-Nicene creeds. Reformers usually do not understand this.
The unique order of the liturgy of the Apostle James can be somehow justified for the only city - Jerusalem. The exclusivity of the rites makes it possible to compare it not with the usual liturgies that are served everywhere and always, but with such unique rites as the rite of the “Procession on a Donkey” on Palm Sunday (for which a Tsar is needed) or the rite of the “Washing of the Feet” on Great Thursday (for which need a Patriarch), or the rank of the "Holy Light" on Holy Saturday (better known as the rank Holy Fire, which is held in the Kuvuklia of the Church of the Holy Sepulcher).
It was not the liturgy of the name of His elder brother James that the Lord had in mind in His conversation with the Samaritan woman, when He announced to her: Believe me, the time is coming when neither on this mountain nor in Jerusalem will you worship the Father (John 4:21). In order to serve the Liturgy of the Apostle James, the holy city of Jerusalem is needed.
III. Anamnesis. On the translation of the liturgy of the Apostle James into Church Slavonic and on its first divine services
As noted above, the holy Equal-to-the-Apostles brothers Cyril and Methodius did not translate the rites of the Liturgy of the Apostle James into Church Slavonic. Accordingly, neither in the pre-Mongolian, nor in Moscow, nor in the synodal periods national history none of us served this liturgy.
Q: Did Russian theologians have any experience of translating the Liturgy of the Liturgy of the Apostle James into Church Slavonic before 1917?
Oh no. There was no liturgical translation of this "apostolic" liturgy. For uselessness.
The text of the ancient rites to the professors of the Russian pre-revolutionary academic school, of course, was quite well known (in various editions both in Greek and in Syriac). However, apparently, they were clearly aware of the depravity of the idea of reviving the prayerful liturgical practice based on manuscripts and archaeological monuments.
Q: Were similar attempts made in the Russian Orthodox Church after 1917?
Oh no. Neither Saint Tikhon nor his successors, His Holiness Patriarchs, have blessed in our Church the official publication of the liturgical translation of the liturgy of the Apostle James.
In the Renovationist schism in 1920-1930, as far as we know, no effort was made to translate this liturgy either. The Living Church members were content with rewriting the familiar liturgical rites of Basil the Great and John Chrysostom, translating them into Russian and Ukrainian languages and introducing numerous other distortions. Neither Vvedensky, nor Granovsky, nor Adamenko, nor other Renovationist leaders got around to serving the Liturgy of the Apostle James.
The situation was different in Russian émigré circles.
Q: Who and when was the first to translate the liturgy of the Apostle James into Church Slavonic?
A: The text of the Liturgy of the Apostle James was translated from the Greek by ROCOR cleric Hieromonk Philip (Gardner) and published in pre-revolutionary Russian orthography on February 10, 1937 in Jerusalem. A year later, on July 27, 1938, he himself, but already in the rank of abbot, carried out the second edition of this liturgy, printed in Church Slavonic font "in Vladimirova in Pryashevskaya Rus" (Carpatho-Rus').
As the translator noted, he was the first compiler of this service in the Church Slavonic language: “The Russian Church does not know this service, below the other Churches of the peoples of Slovenia.” Thus, neither in the Serbian, nor in the Bulgarian local Churches, nor on Mount Athos, this liturgy had ever been served in Church Slavonic before.
Q: When and who was the first to celebrate the Liturgy of the Apostle James in Church Slavonic?
A: For the first time this liturgy was held in the Russian Church of the Life-Giving Trinity in Serbia, in Belgrade on January 18, 1938 - that is, six months before the publication of its Slavic text. It is somewhat strange that the chosen day is in no way connected with the memory of St. James of Jerusalem, but for some reason coincided with the day of memory of Sts. Athanasius and Cyril, Patriarchs of Alexandria.
The same initiator was the celebrant of the Liturgy: “To the liturgiss celebrant Philip (Gardner), to whom this Liturgy is offered with Greek into Slovenian. One protodeacon participated in the concelebration.
Four ROCOR hierarchs, headed by Metropolitan Anastassy (Gribanovsky), were invited to this liturgy, but they did not take any part in the service, but are mentioned only as "present" [ibid.].
Popular among the Russian people, "in the dispersion of beings", this new-made liturgy clearly did not enjoy, since neither in the slightest way did not connect emigrants either with the Fatherland or with their native Orthodox church tradition.
Q: How did the further church career develop as a translator of the liturgy of the Apostle James into Church Slavonic and its first minister?
A: On June 14, 1942, in Berlin, at the height of the Great Patriotic War, Abbot Philip (Gardner) was consecrated Bishop of Potsdam, Vicar of the Berlin and German Diocese of ROCOR.
The further zigzag of fate turned out to be like this. Two years later, Gardner withdrew from his monastic and episcopal orders ... and got married. In 1944, he was dismissed from the post of Berlin vicar and rector of the Resurrection Cathedral in the capital of Germany. After 6 years, he was officially deprived of the episcopal rank by the ROCOR Synod.
It is not our business to condemn other people's slaves (Rom. 14:4). But how can one not remember in connection with this inglorious story that shortly before he renounced his monastic vows and finally took off his Panagia and the Cross, “priest abbot Philip” for the first time took off his Cross for the sake of serving a non-statutory liturgy? After all, the condition “not to lay on” the Cross with his hand is inscribed as a mandatory requirement for all priests who begin serving the liturgy of the Apostle James: “So he does not lay the Cross on himself.” Spiritual fornication and rejection of the Cross of Christ led Gardner in a matter of years to carnal fornication and betrayal of church pastoral ministry.
Let us note in this connection one undeniable superiority of the Slavic text of the Byzantine liturgies over the Slavic version of the liturgy of the Apostle James. The translation of the liturgies of Basil the Great and John Chrysostom was made for us by divinely inspired men - Equal-to-the-Apostles Cyril and Methodius. It is important that we Slavs accepted the liturgical heritage of the ancient teachers of the Church as Sacred Tradition from the hands of the Saints.
In contrast, the "liturgy of the Apostle James" was translated into Slavonic by the defrocked Gardner, who was driven by dubious motives and did not remain faithful to his pastoral service in the Church. The current initiators of the introduction of this rite into the everyday life of the Russian Church should think carefully: is it worth so trustingly accepting spiritual food from the hands of such a “mentor” (cf. Heb. 13:7)?
Q: Are there other editions of the Liturgy of the Apostle James in Church Slavonic in the 20th century known?
A: Yes, the third edition, identical to the second, was published in 1970 in Rome.
Q: When and who first officiated the Liturgy of the Apostle James in Russia?
A: The beginning of the service of this liturgy in Russia is directly connected with the mentioned Roman edition, and this is a very remarkable story.
In this city, more precisely in the Vatican, in its own way official duties the chairman of the Department for External Church Relations of the Moscow Patriarchate, Metropolitan of Leningrad and Ladoga Nikodim (Rotov) often visited. Shortly after the Roman publication of the Liturgy of the Apostle James, he initiated its annual service at the Leningrad Theological Seminary and Academy. This innovation continued until the death of the bishop, which followed in 1978 in Rome, and ceased immediately after his death.
Thus, through the émigré Abroad and the Catholic West, torn off from its native soil, the rite of the Liturgy of the Apostle James for the first time in history penetrated into the bosom of our Church. As a result, this strange liturgy was celebrated several times on Russian soil.
Under His Holiness Patriarchs Pimen and Alexy II, the service of this extravagant liturgy was not resumed in any diocese of the Russian Orthodox Church.
November 5, the day of St. Apostle James, in the home church of PSTGU, the rector of the university served a liturgy according to a specific ancient rite, which was prayed by the ancient Christians of the East. At this liturgy, the laity partake of the Gifts under both types separately, as only clergy do in the altar today, and the sermon is delivered immediately after the reading of the Gospel, before the Eucharistic canon.
In the deserted morning streets at the entrance to the temple.
A small “lower” church in honor of the Russian New Martyrs, participants in the local council of the Russian Orthodox Church in 1917, more like a crypt, on this day of memory of the Apostle James, early in the morning, accommodated many worshipers.
Young people on the way to the temple were discussing the upcoming service.
- Interestingly, when was this rite translated into Church Slavonic?
-- Don't know. In general, was this liturgy served before the revolution?
Even if we take a casual look at the text of the rites of this liturgy, it becomes clear that for us it will look unusual. There are many texts that are unusual for our ears, starting with the exclamation "Glory to the Father and the Son and the Holy Spirit ..." instead of the usual "Blessed be God ..." and ending with a litany of nineteen petitions; completely different Anaphora. The litanies are read facing the people, and the laity receive Communion under both types separately: separately the Body and separately the Blood.
The worship of the liturgy goes back to apostolic times and the experience of the Jerusalem community, headed by the Apostle James. The first liturgical gatherings and agapes, meals of love, of the Jerusalem Church differed little from the usual Jewish supper. Gradually becoming more complex, they acquired the kind of liturgy that we now know. The order of the Apostle James has undergone many changes over time. Later inserts: the Nicene Creed, the hymn "It is worthy to eat ...", like many other prayers, are of post-apostolic origin, since they suggest the presence of a permanent temple with firmly defined parts: an altar, a curtain, an altar. Until the 9th century, it was widespread throughout Palestine, Cyprus, Alexandria, southern Italy, Sinai and some other places. At present, it is usually performed only once a year - on the feast day of the Apostle James the Lord's brother in Jerusalem, Alexandria and on the island of Zakynthos. Its first translations into Russian were made back in the 19th century by the Russian Ecclesiastical Mission in Jerusalem, but they were not of a liturgical nature. The first liturgical translations of this Liturgy into Church Slavonic were made after 1917 in the Russian emigration. In Russia, Metropolitan Nikodim (Rotov) was the first to resume this ancient service in Leningrad once a year on the day of the memory of the apostle in the Metropolitan's cross church or in the Cathedral of the Alexander Nevsky Lavra.
The building of the Moscow Diocesan House in Likhovy Lane was built with the blessing of Metropolitan Vladimir of Moscow and Kolomna, the future holy martyr. The Moscow Diocesan House was created by him as a center of religious education. It is this building that is now occupied by the Orthodox St. Tikhon Theological University. So far, it is in a state of reconstruction, and only the "lower" church is open in honor of the New Martyrs, participants in the local council of 1917, which was held in it.
The choir is singing and rehearsing. After all, the order of the Apostle James is not widely known and there is much unusual in it. Both the deacons and priests and the choir have been preparing for this service for a long time.
From the very beginning it is clear that the service will be unusual.
Confession before the Liturgy.
Latest clarifications.
Litany after the exclamation. On the lecterns in the center of the temple is already the Gospel.
The clergy proceed through the Royal Doors from the altar and go to the pulpit in the center of the temple, on which their seats are located, installed between the salt and the pulpit, facing the people. After the primate and co-servants sit in their places, the reading of the Holy Scripture begins. At the Liturgy of St. James sits not only the clergy, but also the people. 3 readings are read: the 1st from the Old Testament, the 2nd - the Gospel and the 3rd - the Apostle (the order, somewhat unusual: the Apostle after the Gospel).
Since almost all those present at the service study or teach at St. Tikhon's University, the atmosphere was also created by their knowledge and love of the liturgy. They understood its nuances and peculiarities well.
Reading the Holy Scriptures.
The rites were printed especially for the service.
After reading the Gospel in the liturgy of St. James, it is written that the primate, or another presbyter, with his blessing, teaches the people, i.e. preaching is an obligatory part of the rite. After the sermon, the primate and the clergy serving him get up from their seats, take the sacred books and go to the altar. The Holy Gospel rests on the throne, while the Apostle and the book of the Prophetic Scriptures are set aside.
The deacon, standing on the salt facing the people, pronounces the great litany. Her petitions (as well as the petitions of all the liturgy of St. James) have a different wording compared to the petitions of the liturgies of the Byzantine liturgies
Great Entrance. takes place immediately after the exclamation of the deacon "Let us sing in peace to Christ ...". The entrance troparion is the song "Let all flesh be silent" (Cherubic Great Saturday).
The procession leaves the altar, passes to the western wall of the temple, proceeds (if possible) to the narthex, and then returns to the temple again through the main doors. Having reached the ambo standing in the middle of the temple, the priest with the deacon stand on its lower step and commemorate the names of the living and the dead (the remnant of this commemoration of all at the Great Entrance in the Byzantine ranks is the commemoration of the Patriarch and the ruling bishop). It should be taken into account that the liturgy of the Apostle James does not have the rank of proskomedia, therefore the commemoration, which in the liturgy of St. John Chrysostom and St. Basil the Great is performed at the proskomedia when removing particles from the prosphora, is performed at the liurgy of the Apostle James during the Great Entrance.
Symbol of faith. After him, many prayers are read between the placing of the Gifts on the throne and the beginning of the Anaphora. This is a feature of the liturgy of St. Jacob. After the second prayer "God and Master of all, we are worthy to do
the primate teaches peace to those who pray, and the deacon proclaims: "Let us love one another with a holy kiss." The verse of the psalm is sung: "I will love you, O Lord, my strength; the Lord is my refuge and my deliverer." After this, the "kissing of the world" is performed.
unworthy of this hour, but cleansed from
all deceit and hypocrisy, unite
love and peace union to each other, approved
Your divinity by sanctification, for the sake of
Your only begotten Son, Jesus Christ,
Blessed be Thou next, with the Most Holy and
Your good and life-giving Spirit, now and
forever and ever. Amen."
The next prayer is pronounced after the exclamation of the deacon: "Let us bow our heads to the Lord." Prayers bow their heads. The primate himself pronounces this prayer with a bowed head. It serves as an introduction to the rite of blessing.
Having made a bow to the co-servants, the primate sings with them: "Love the Lord with me and let us sing His name together." The people answer: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you (Luke 1:35)." During the priestly service to sing "Love the Lord with me," the primate with the deacon go out to the solea through the Royal Doors and turn their faces to the people. It is noteworthy here that the general ministry of the people is very actively manifested: it is the people who bless the clergy (and not the clergy of the people, as is usually the case) with the Archangelic greeting: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you."
While the deacon pronounces this litany, the celebrant recites the prayer, which is inscribed in the order of the liturgy as "the prayer of St. James." This prayer has the same meaning as the "prayer of the primate from himself" in the liturgies of St. John Chrysostom and St. Basil the Great.
To give communion to the laity as it should be according to the rite of this liturgy, to put the Body of Christ into the mouth and give the blood of Christ to drink from the chalice, as Father Vladimir said, "they were afraid." Still, it is too unusual for us to receive Communion in this way.
As Archpriest Vladimir Vorobyov, rector of St. Tikhon's University, said at the sermon, after reading the Holy Scriptures, the translation of the rites into Church Slavonic is still very imperfect and requires research and improvement.
“At first, the apostles celebrated the usual Jewish supper. Then a rank was created. Of course, it is very important and we need it so that we can pray together, but the point is not to pronounce everything by heart correctly and without error. And so that the heart would burn, the heart would participate in prayer, so that it would be a real prayer to God, - said Father Vladimir. “Unfortunately, over the course of centuries, people get used to the external order, to the ritual. We also had schismatics who said “I will die for one Az,” as if these were magic letters that cannot be changed. Such canonization of the external always points to the decline of the internal, when people cease to feel the way the apostles felt, who simply stood before Christ and simply said something to Him, asked Him, and the Lord answered them. The Lord wants us to also stand before Him with faith and love, giving Him all our hearts and all our lives. This is the most important thing. And the prayers of today's Liturgy give us a lot to feel in this sense. We all felt today how people prayed in ancient times. It is very important to understand that in Christianity there are no miraculous formulas, there is no magic of ranks. Some special sequences. In Christianity, everything is driven by faith and love for God. And a completely different rank only helps to feel that it is important not what kind of prayers, Basil the Great, John Chrysostom or the Apostle James are read, what is important is what we believe, how we believe, it is important what we ask God for. We ask the Lord to perform today the sacrament that was performed at the Last Supper without any special order.
James brother of the Lordapostle
Following the Divine Liturgy of the Holy Apostle James, Brother of God and First Hierarch of Jerusalem
Proskomedia, if it happens, is performed according to custom, only the ninth particle is taken out in honor of St. app. Jacob. The prayer of the proskomedia is not read, the vessels are covered, but the dismissal and incense are not performed.
If the proskomidia is not performed (which is more befitting of the ancient liturgy), then the deacon prepares a paten with prosphora and a cup of wine and water on the altar. The priest can cut the prosphora crosswise with a copy (for the convenience of its subsequent refraction), after which everyone stands in their places at the throne.
With the veil closed and the gates closed, the priest quietly reads the prayer before the throne:
Contaminated by many sins, do not despise me, Master Lord our God. Behold, come to this divine and Your most heavenly sacrament, not as worthy, but looking at Your goodness. I let the voice go: God, be merciful to me a sinner: I have sinned against heaven and before You and I am not worthy to look at this holy and spiritual meal, on it Your Only Begotten Son and our Lord Jesus Christ, by me a sinner and all filthy accursed, is secretly offered in sacrifice. For this sake of Thee I offer prayer and thanksgiving, to send down to me the Spirit of Thy Comforter, strengthening me for this service, and from Thee proclaimed by me the voice unjudgmentally preach to people, in Christ Jesus our Lord, blessed be Thou with him, with the All-Holy and Good, and Life-Giving By Your Spirit, now and forever and forever and ever.
Everyone in the altar quietly answers: Amen.
The veil and the Royal Doors open. The priest in front of the throne loudly pronounces the initial exclamation (making the cross the Gospel):
Glory to the Father and the Son and the Holy Spirit, the Trinity and Unity light of the Godhead, Existing in the Trinity One and divided inseparably. For the Trinity is one God the Almighty, whose glory the heavens will tell, the earth is His dominion, the sea is His power and every intelligent creature preaches majesty. For this is due to all glory, honor and power, greatness and splendor, now and forever and forever and ever.
Choir: Amen.
Priest reads the second prayer aloud:
To the benefactor and King of the ages, and to the Sodetel of all creatures, accept the coming of Thee through Thy Christ, Thy Church. Fulfill every useful thing, bring everyone to perfection, and make us worthy of the grace of your sanctification, unite us into Your Holy Catholic and Apostolic Church, which you acquired with the Holy Blood of Your Only Begotten Son, blessed with Him and glorified with the All-Holy and Good, and Your Life-giving Spirit, now and forever and forever and ever.
Choir: Amen.
Deacon, facing the people: Let's pray to the Lord.
Chorus doesn't answer.
The priest, censing the throne in front three times, reads a prayer aloud:
God, accepting Abel's gifts, Noah's and Abraham's sacrifice, Aaron's and Zechariah's censer, accept this censer from the hands of us sinners for fragrance and for the remission of our sins and all your people.
For blessed art thou and glory befits Thee, to the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir: Amen. and "Only Begotten Son..."
A small entrance is made: sexton with candlesticks and a censer come out of the northern gate, then a deacon with the book of the Apostle and a priest with the Gospel, go around the temple, stop at the pulpit.
Priest (quietly) reads a prayer:
God Almighty, Great Name Lord, who gave us entrance into the Holy of Holies by the coming of Your Only Begotten Son, the Lord and God, and our Savior Jesus Christ, we pray and ask for Your goodness, fearing and trembling, desiring to appear to your holy altar.
Send down on us, O God, Thy good grace, and sanctify our souls and bodies, and spirits, and turn our thoughts to piety, and in a clear conscience we will bring you gifts, gifts, fruits, to the destruction of our sins and to the propitiation for all Your people.
Vocally: By the grace and bounty, and philanthropy of Your Only Begotten Son, blessed be Thou with Him forever and ever.
Choir: Amen.
The priests enter the altar, and the deacon on the pulpit (facing the people) pronounces the litany:
Let us pray to the Lord in peace.
Choir: Lord have mercy.
For peace from above and God's love of mankind and the salvation of our souls, let us pray to the Lord.
For the peace of the whole world and the unity of all the holy Churches of God, let us pray to the Lord.
For the salvation and intercession of the Holy Father and our archbishop..., for our father and our archpriest..., for all the reckoning, for those who rule, teach and learn, and Christ-loving people, let us pray to the Lord.
For the forgiveness of sins and the forgiveness of our sins, to deliver us from all sorrow, anger, misfortune and need, and the revolt of enemies, let us pray to the Lord.
Most Holy, Most Pure, Most Glorious, Blessed Our Lady Theotokos and Ever-Virgin Mary, St. John, glorious prophet, Forerunner and Baptist, divine and all-praise apostles, glorious prophets and good-victorious martyrs, and all the saints and righteous will be remembered, as if by their prayers and intercession all have mercy we will.
Priest prays secretly:
Generous and merciful, long-suffering and many-merciful and true Lord, look from Thy holy dwelling and hear us praying to You, and deliver us from every temptation of the devil and human, and do not leave us Thy help, below the gravest power of our punishment do not bring upon us . Our strengths are not enough to overcome the opposing ones, but Thou art strong, O Lord, in a hedgehog to save from all opposition. Save us, O God, from the calamities of this world by Thy goodness, as if having entered in a pure conscience to Thy holy altar, let us uncondemnably lift up the blessed and thrice-holy song with heavenly powers and, having performed a favorable and divine service, we will be worthy of eternal life. Amen.
Exclamation: For Thou art holy, O Lord our God, and dwell and rest in the saints, and we send glory to Thee and the thrice-holy song, to the Father and the Son and the Holy Spirit, now and ever and forever and ever.
Choir: Amen. and the Trisagion.
Before the last trisagion, the deacon proclaims: Forces ( or in Greek D And namies).
At the end of the singing, the priest blesses the people in the holy gates: Peace to all.
Choir: And your spirit. hallelujah(thrice).
During the singing, the priest ascends to the High Place and sits down according to custom.
After the end of the singing (and the reading of paroemia), the reader at the pulpit proclaims: Reading from those like Ephesus of the Epistle of the Holy Apostle Paul(or another book).
Deacon: Let's go.
After the reading, it is sung again: Alleluia.
The priest reads (secretly) a prayer:
Shine in our hearts, O Lord of mankind, the incorruptible light of reason, and open our mental eyes to your gospel preaching understanding. Put fear in us and your blessed commandments, let carnal lusts be better, we will go through spiritual life, all, even to your pleasing and wise and active.
At the end of the singing, the deacon proclaims:
Arise, let us hear the reading of the Holy Gospel with attention.
Priest: Peace to all.
Chorus: And your spirit.
Hiereus: Reading from (name) holy gospel.
Deacon: Let's hear holy reading.
And the priest reads the Gospel in the holy gates, facing the people.
After the reading, the singers sing again: Alleluia.
After the reading, the priest delivers a sermon.
After the sermon, the choir sings: Glory to Thee, Lord, glory to Thee.
The deacon (facing the people) pronounces a special litany:
Rcem all: Lord, have mercy.
Choir: Lord have mercy.
Lord Almighty, Most Heavenly, God our Father, we pray, hear and have mercy.
Choir: Lord have mercy.
For the peace of the whole world and the unity of all Your holy Churches, let us pray.
Choir: Lord have mercy.
On the salvation and intercession of the Holy Father and our Archbishop(name of the ruling Bishop) ..., our father and archpriest ..., all the clergy, here in charge, teaching and learning and Christ-loving people, let us pray.
Choir: Lord have mercy.
Let us pray for us to be delivered from all sorrow, anger, misfortune and need, captivity, bitter death and our iniquities.
Choir: Lord have mercy.
About the upcoming people who expect rich and great mercy from You, we pray to You, be compassionate and have mercy.
Here the priest, turning to the people, blesses them, saying through the holy gates:
Choir: Lord have mercy.
Deacon: Look upon your world with mercy and bounty.
Choir: Lord have mercy.
Lift up the Christian horn, by the power of the honest and life-giving cross, through the prayers of the Most Pure, blessed Our Lady of the Mother of God, Forerunner and Thy apostles, and all Thy saints, we pray Thee, O Lord of many mercy, hear us praying to Thee, and have mercy.
Choir: Lord have mercy.(thrice).
Priest secretly reads a prayer:
God, announcing us with your divine and saving words, enlighten the souls of us sinners to the perception of the pre-read, as if we were not only hearers of spiritual sayings, but also the creators of good deeds, containing faith without hypocrisy, the stomach is not shameful, living without reproach, in Christ Jesus, the Lord ours, blessed be Thou with Him, with the All-Holy and Good, and Your Life-giving Spirit, now and forever and forever and ever.
Exclamation: You are the gospel and enlightenment, the Savior and guardian of our souls and bodies, O God, and Your Only Begotten Son, and Your All-Holy Spirit, now and ever and forever and ever.
Choir: Amen.
Deacon: Let us listen diligently, let us pray to the Lord in peace.
Choir: Lord have mercy.
Priest reads a prayer secretly:
Lord, life-giving and good giver, giving man the blessed hope of eternal life, our Lord Jesus Christ, vouchsafe us, Blessed, in sanctification and this divine service to serve, in the pleasure of those who want to be bliss.
Unfolds the antimension and proclaims:
As if under Your power we always keep and guide in the light of truth, we send glory and thanksgiving to You, the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir: Amen.
Deacon: Let us sing to Christ in peace: Rise up with trembling, all of you.
Choir: Let all human flesh be silent, and let it stand with fear and trembling, and let nothing earthly in itself think: the King of kings and the Lord of lords comes to be slaughtered and given as food to the faithful.
The priest censes the altar, the pulpit and those present as usual, then kisses St. throne, washes his hands on the pulpit, bows to the people and departs with the deacon to the altar. There he gives the deacon a diskos, he takes the chalice, and both go out into the middle of the temple, preceded by the priests and the sexton censing on the vessels, commemorating the living and the dead.
The deacon says: May the Lord God remember you all, always now and forever and forever and ever.
Choir: Amen.
The priest and the deacon go to the altar, on the ambo the priest says the prayer of the offer:
God, our God, heavenly bread, food for the whole world, our Lord Jesus Christ, sending the Savior and Redeemer, and Benefactor, blessing and sanctifying us. Bless this offer yourself and accept it on Your most heavenly altar.
He enters the altar and places the vessels on the throne (if the vessels were covered with covers, they are removed here), continues the prayer:
Remember, like a Good and Humanitarian, who brought, and for their sake brought, and save us uncondemned in the sacred service of Your holy Mysteries.
As if holy and glorified, Thy all-honorable and magnificent name, the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir: Amen. Before this, the faces of angels with every beginning and power, many-eyed cherubs and six-winged seraphim, faces closing and crying song: Alleluia.
During the singing, the priest incenses the offer, secretly reciting the prayer:
Lord Almighty, King of glory, knowing all before their existence, come to us yourself, at this holy hour calling on you, and deliver us from the shame of sin, cleanse our mind and thoughts from unclean lusts and worldly charms, and every devilish action, and accept from the hands of us sinners, this incense, as if you accepted the offering of Abel and Noah, and Aaron, and Samuel, and all Your saints, delivering us from every deed of the evil one, and saving us in a hedgehog, always please and worship, and glorify You the Father, and Your Only Begotten Your All-Holy Son and Spirit, now and forever and forever and ever, amen.
After the singing of the Cherubim, the deacon enters the solea and proclaims:
Let us hear the wisdom of God.
Everyone (or the reader) recites the Creed.
At the end of the Symbol, the deacon proclaims:
Let's get better. Let us pray to the Lord in peace.
Choir: Lord have mercy.
Priest reads a prayer (secretly):
God and Master of all, worthy of us, make this hour, unworthy, Humane, and having cleansed ourselves of all deceit and hypocrisy, let us unite to each other with a union of peace and love, approved of Your theology by sanctification, the Only Begotten for the sake of Your Son Christ, blessed be Thou with Him, with Most Holy and Good, and Your Life-Giving Spirit, now and forever and forever and ever.
Exclamation: As the God of mercy, love, generosity and philanthropy, You and Your Only Begotten Son, and Your All-Holy Spirit, now and forever and forever and ever.
Choir: Amen.
Priest: Peace to all.
Chorus: And your spirit.
Deacon: Let us love one another with a holy kiss.
Chorus (to voice 7): I will love Thee, O Lord, my strength, the Lord my strength and refuge, and my deliverer.
The priest kisses the edge of the paten, the chalice, and the altar, and greets the comrades-in-arms while singing, according to custom, at the altar, and, going out to the pulpit, says:
Christ in our midst
All answer: And there is, and will be.
The deacon says:
Chorus: You, Lord.
Priest (secretly): One Lord and Merciful God! To those who bow their necks before Your holy altar and ask You for spiritual gifts, send down Your good grace and bless us all with every spiritual and inalienable blessing, Living in the highest and looking down on the humble.
Exclamation: As laudable and worshiped, and glorified is Your all-holy name, the Father and the Son and the Holy Spirit.
Choir: Amen.
Deacon (turning to the east): God bless.
Priest: May the Lord bless us and make haste to us, and may He make us worthy of the presence of His holy altar and the coming(Here blesses paten) your holy spirit(blesses the cup) By His grace and philanthropy, always, now and ever, and forever and ever.
Chorus (very slowly): Amen.
Hiereus (quietly): Glory to God in the highest, and on earth peace, goodwill towards men(thrice).
Lord, open my mouth, and my mouth will proclaim your praise(thrice).
May my mouth be filled with Thy praise, O Lord, that I may sing of Thy glory, all the day long Thy splendor(thrice).
Then, bowing on both sides to the co-servants and going out to the pulpit, the priest sings (to the 7th tone): Praise the Lord with me, and let us exalt His name together.
Choir: The Holy Spirit will find upon You, and the power of the Most High will overshadow You.
The deacon, going out through the north gate to the pulpit, facing the people, pronounces the litany:
Let us pray to the Lord in peace.
Choir: Lord have mercy.
Turning into the holy gates:
Save, have mercy, have mercy and save us, O God, by Your grace.
Turning to the people:
For heavenly peace and God's philanthropy, and the salvation of our souls, let us pray to the Lord.
For the peace of the whole world and the unity of all the holy churches of God, let us pray to the Lord.
For the holy universality and apostolicity of the Church, from the end of the earth even to the end of it, let us pray to the Lord.
For the salvation and intercession of our Holy Father and our Archbishop..., for all the honor and Christ-loving people, let us pray to the Lord.
For our President..., for the entire chamber and their army, and for help and victory from heaven, let us pray to the Lord.
For our city ..., for every city and country, and for those who live in them in the Orthodox faith and piety of God, for their peace and serenity, let us pray to the Lord.
For those who bear fruit and do good in God's holy churches, and for those who remember the poor, widows and orphans, wanderers and those in need, and for those who have commanded us that we remember them in prayers, let us pray to the Lord.
For the hedgehog in old age and infirmity of those who are sick, toiling, and from the spirits of unclean people who are cold, hedgehog from God for a speedy healing and salvation for them, let us pray to the Lord.
For the hedgehog in virginity and purity, and ascetic labor, and in an honest marriage, and for the hedgehog in the mountains, dens and abysses of the earth, the ascetic venerable fathers and brothers, let us pray to the Lord.
For floating, traveling, wandering Christians and for a hedgehog in captivity and exile, and in prisons and in hard work, our existing brethren, the peaceful return of each to his home with joy, let us pray to the Lord.
For those who are coming and praying to us at this holy hour and at all times, the fathers and brothers, their diligence, labor and zeal, let us pray to the Lord.
And for every soul of Christians, grieving and embittered, for the mercy of God and requiring help, and for the conversion of the lost, the health of the sick, for the release of the captives, for the repose of the father and brothers who have died, let us pray to the Lord.
For the forgiveness of sins and the forgiveness of our sins, to deliver us from all sorrow, anger, misfortune and need and the revolt of enemies, let us pray to the Lord.
Let us pray to the Lord more extensively about the goodness of the air, peaceful rains, good dews, abundant fruits, perfect fertility, and about the crown of summer.
Oh hedgehog heard and favorable to our prayer before God, and sent down to us rich mercies and His bounties, let us pray to the Lord.
Most Holy, Most Pure, Most Glorious, Blessed Our Lady Theotokos and Ever-Virgin Mary, St. John, Glorious Prophet, Forerunner and Baptist, Stefan the First Deacon and First Martyr, Moses, Aaron, Elijah, Elisha, Samuel, David, Daniel the Prophets, and all the saints and righteous we will remember , as if by prayers and prayers we will all have mercy.
About the present honest and heavenly, inexpressible, most pure, glorious, terrible, terrible, divine gifts, and about the salvation of the coming and bringing this honest father of ours(name of serving priest) We pray to the Lord God.
Choir: Lord have mercy(thrice).
During the litany, the priest prays in secret, bowing his head and stretching out his hands to St. throne (if there is no deacon, these prayers are read instead of the litany, in front of the pulpit, among the people):
Having looked down on us with mercy and bounty, Master Lord, and giving boldness to us, the humble and sinful, and unworthy servant of Yours, to stand before Your holy altar and offer You this terrible and bloodless sacrifice for our sins and for people's ignorance, look upon me, Your indecent servant, and blot out my sins of goodness for Thy sake, and cleanse my mouth and heart from all filthiness of the flesh and spirit, and put away from me every thought that is shameful and unreasonable, and make me worthy, by the power of Your All-Holy Spirit, to perform this service, and receive me for Your sake goodness approaching the holy altar.
And be pleased, Lord, to be pleasant to be offered to You as a gift by this gift of mine, condescending to my infirmity, and do not reject me from Your presence, disdain my unworthiness below, but have mercy on me, O God, and, according to the multitude of Your bounties, despise my iniquity, as if I had come without condemnation before Your glory, I will be honored with the protection of Your Only Begotten Son and the illumination of Your All-Holy Spirit, and not as a slave of sin I will be rejected, but as Your servant I will find grace and mercy, and the remission of sins in this and in the next century. To her, Lord Almighty, Omnipotent Lord, hear my prayer: Thou art all acting in all, and from Thee we all have help and intercession in all, and from Thy Only Begotten Son, and the Life-Giving Spirit, now and ever and forever and ever.
God, even for the sake of many things and inexpressible love of mankind, having sent down Your Only Begotten Son into the world, may the lost return the sheep, do not turn away from us, sinners, who hand over to You this terrible and bloodless sacrifice. We do not trust in our righteousness, but in Your good mercy, by which you keep our kind. And now we pray and ask Your goodness: may this sacrament arranged for us to salvation not be condemned by Your people, but for the remission of sins, for the renewal of souls and bodies, for the pleasing of You, God and Father.
We thank Thee, O Lord our God, for thou hast given us boldness in the entrance of the saints, on the new and living path through the veil of Thy Christ's flesh. Having been vouchsafed to enter into the place of the settlement of Thy glory, inside the being of the veil and the holy of holies to see, we bow down to Thy goodness, Lord, have mercy on us! For with fear and trembling we wish to stand before Your holy altar and offer You this terrible and bloodless sacrifice for our sins and human ignorance. Send down on us, O God, Thy good grace and sanctify our souls and bodies, and spirits, and change our thoughts to piety, as if with a pure conscience we will offer mercy, peace, a sacrifice of praise.
After the litany, the exclamation:
By the grace and bounty of Your Only Begotten Son, blessed be Thou with Him, with the Most Holy and Good, and Your Life-Giving Spirit, now and ever and forever and ever.
Choir: Amen.
Priest: Peace to all.
Chorus: And your spirit.
Deacon: Let's get better. Let's be kinder. Let us stand with the fear of God and contrition. Let us hear: a holy offering in the world to God.
And enters the altar. The singers sing:
Grace of the world, sacrifice of praise.
Priest quietly before the throne: And, having opened the secret veils of the signs that dress this sacred ceremony, clearly show us, and fill our mind with eyes inseparable from Your light, and, having cleansed our poverty from all filthiness of the flesh and spirit, worthy of making us this terrible and terrible future, as if God is most merciful and merciful and we give glory to Thee, Father and Son and Holy Spirit, now and forever and forever and ever.
Priest, going out to the pulpit and blessing the people:
The love of God and the Father, and the grace of the Lord and God and our Savior Jesus Christ, and the communion and gift of the All-Holy Spirit be with you all.
Choir: And with your spirit.
The priest, raising his hands and eyes, proclaims to the people:
Let's raise our minds and hearts.
Choir: Let's take it to the Lord.
Priest, folding his hands crosswise on his chest, turning to the icon of the Savior:
Thank the Lord(enters the altar).
Choir: Worthy and righteous.
The priest, bowing his head and slightly raising his hands, quietly prays:
It is truly worthy and righteous to eat, it is magnificent and necessary to praise You, sing to You, bow to You, praise You, thank You, all creatures visible and invisible Creator, treasure of eternal blessings, source of life and immortality, all kinds of God and Master. The heavens and the heavens of heavens, and all their powers, the sun and the moon, and all the face of the stars, the earth, the sea, and everything else in them, the heavenly Jerusalem, the council of the elect, the Church of the firstborn, written in heaven, the spirits of the righteous and the prophet, souls martyr and apostle, angels, archangels, thrones, dominions, the beginnings and authorities, and terrible powers, Cherubim of many eyes and six-winged Seraphims, even two wings cover their faces, two feet, and two flyingly cry out to each other with vigilant lips, incessant praises :
Louder: The victorious song of Your magnificent glory, singing with a bright voice, crying, glorifying, calling out and speaking.
Choir: Holy, Holy, Holy, Lord of Hosts, fill heaven and earth with Thy glory. Hosanna in the highest, blessed is he who comes in the name of the Lord. Hosanna in the highest.
Priest: Thou art holy (marks discos) King of the ages and every holy thing, Lord and Giver(marks the cup) . Holy and only-begotten is your Son, our Lord Jesus Christ, by whom you created all(marks both). Holy is also Your All-Holy Spirit, penetrating all and your depths, God and Father. Holy art Thou Omnipotent, Terrible, Blessed, Merciful, most compassionate to Your creation. Having created a man from the earth in Your image and likeness, and giving him heavenly pleasure, having transgressed Your commandment and fallen away, you did not despise this, you left it below, O Blessed, but you instructed him like a Benevolent Father, you called him through the law, you taught him through the prophets, then Thou didst send Thy only-begotten Son, our Lord Jesus Christ, into the world, yes, when He Himself came, Thy will renew and restore the image. Even having descended from heaven and incarnated from the Holy Spirit and Mary the Holy Ever-Virgin and Mother of God, living as a man, he arranged everything for the salvation of our kind. Although, Sinless, accept the free and life-giving death of the Cross for us sinners on the night in which he was betrayed, moreover, betraying Himself for the life of the world and salvation,
He takes the holy bread from the paten with his left hand and, raising it up, continues:
receiving bread in His holy and pure, and immortal hands, looked up to heaven and showed You, God and Father, giving thanks, blessing, sanctifying,
signifies holy bread right hand, takes it with the extreme fingers of the right hand, slightly raising
breaking it, gave it to His holy and blessed disciple and apostle, saying: ACCEPT, EAT, THIS IS MY BODY, ALSO BROKEN FOR YOU AND GIVEN FOR THE RESPONSE OF SINS.
And puts St. bread for diskos.
Choir: Amen.
The priest raises the Holy Chalice with his left hand and says:
Also at the supper, taking the cup and dissolving from wine and water, looking to heaven, showing you, God and Father, and giving thanks, sanctifying,
He blesses the cup and raises it with his right hand:
having filled the Holy Spirit, he gave it to His holy and blessed disciples and apostles, saying: DRINK ALL OF HER FROM HER, THIS IS MY BLOOD OF THE NEW TESTAMENT, FOR YOU AND FOR MANY IS SHOWED OUT AND GIVEN FOR THE RESPONSE OF SINS.
Puts the chalice on the throne.
Choir: Amen.
Priest: Do this in remembrance of me: whenever you eat this bread and drink this cup, you proclaim the death of the Son of Man and confess His resurrection in anticipation of His coming.
The deacon proclaims in the altar:
We believe and confess.
Choir: We proclaim your death, O Lord, and we confess your resurrection.
The priest again blesses the paten and chalice and prays (secretly):
We also remember, sinners, His life-giving sufferings, the saving Cross and death, and burial, and the three-day resurrection from the dead, and the ascent to heaven, and sitting at the right hand of You God and the Father, and His second glorious, terrible coming, when He comes with glory to judge the living and the dead, whenever he wants to reward anyone according to his deeds:
Have mercy on us, Lord God,(thrice) according to His kindness.
We offer Thee, Lord, this terrible and bloodless sacrifice, praying, but not according to our sins, lower according to our iniquities, reward us, but according to Your condescension and Your indescribable love of mankind, having despised and blotted out the handwriting about us, praying to You, give us heavenly and eternal Thy gifts, even though the eye does not see and the ear does not hear, and the human heart does not rise, even prepared thou for those who love Thee, and not for the sake of my sins cast away Thy people, Humane Lord.
Raising his hands, the priest, together with his fellow servants, sings:
Bo Thy people and Thy Church pray to Thee.
Choir: Have mercy on us, Lord God, Father Almighty.
Priest, bowing his head, prays:
Have mercy on us, O God Almighty, have mercy on us, God our Savior, have mercy on us, O God, according to Thy great mercy, and send down on us and on the present gifts of Thy All-Holy Spirit, the Life-Giving Lord, co-throne with Thee, God and Father, and Thy Only Begotten Son, co-regal, consubstantial and co-eternal, who spoke the law and the prophets and Your New Testament, descended in the form of a dove on our Lord Jesus Christ in the Jordan river and abides on it, descended on Your holy apostles in the form of fiery tongues in the upper room of holy and glorious Zion on the day holy Pentecost.
Send down this Spirit of Thy All-holy, O Lord, upon us and upon these holy gifts set before us.(raises hands) Yes, having visited His holy and good and glorious infusion, He will sanctify and MAKE BREAD THIS HOLY BODY OF CHRIST(blesses the bread)
All: Amen.
Priest: AND THE BOWL OF THIS BLOOD OF CHRIST(blesses the cup)
All: Amen.
Priest: May it be for all who partake of them for the remission of sins and for eternal life.
All: Amen.
Priest: For the sanctification of souls and bodies.
All: Amen.
Priest: In the fruitfulness of good deeds.
All: Amen.
Priest: In the affirmation of Your holy catholic and apostolic Church, you have already founded it on the rock of faith, so that the gates of hell will not prevail against it, delivering me from all heresy and from the temptation of those who do lawlessness, preserving me even to the end of time(blesses the paten and bowl).
All: Amen.
Priest: We bring Thee, Master, and about Your holy places, which you glorified with the Theophany of Your Christ and the influx of Your All-Holy Spirit, especially about the holy glorious Zion, the Mother of all churches, and about the hedgehog throughout the universe of Your holy cathedrals and apostles of the Church, the rich gifts of the All-Holy Thy Spirit and now give it to her, Vladyka.
The choir sings softly, drawlingly: Remember, Lord our God.
Priest silently prays: Remember, Lord, and even in her are our holy fathers and bishops, who in the whole universe are Orthodox ruling the word of Thy truth.
First of all, remember, Lord our God, our reverend father, our most holy Archbishop ... give him an honest old age, preserve him for many years, shepherding Your people in all piety and dignity.
Remember, Lord, the archpriest ... with the brethren of this holy temple, where there is an honest presbytery and everywhere, even in Christ the deaconry, all other services, here those in charge, teaching and learning, the entire church rank and hedgehog in Christ our brotherhood and all Christ-loving people .
Remember, Lord, all of us who serve at this holy hour before Your holy altar, in order to offer Your holy and bloodless sacrifice, and give us a word for the rejection of our souls, for the glory and praise of Your all-holy name.
Remember, Lord, according to the multitude of Thy mercy, and me humble, and a sinner, and unworthy of Thy servant, and look upon me with mercy and bounty, and deliver, and free me from persecuting me, Lord, Lord of the forces, and do not enter into judgment with a slave Yours, and, if sin abound in me, may Your grace abound.
Remember, O Lord, and thy holy altar of the surrounding deacons, give them an undefiled residence, keep their service pure and raise the best to a higher degree.
Remember, Lord, this city ... and our Russian country, and all in the Orthodox faith and piety living in them, their peace and serenity.
Remember, Lord, our President ..., all their chamber and army, and a hedgehog from heaven in every good deed help and victory for them. Touch the weapon and protect, and rise up to help them, subdue them all hostile languages. Arrange their councils, and let us live a quiet and peaceful life in all piety and dignity.
Remember, Lord, floating, traveling, wandering Christians, in bonds and dungeons, in captivity and exile, in ores and torment, and in the bitter work of our abiding father and brothers, each time peaceful return to the house.
Remember, Lord, the old and the weak, the sick, the decrepit, and those tormented by unclean spirits, from Thee, God, their speedy healing and salvation.
Remember, Lord, every Christian soul, grieving and tormented, for mercy and help from You, God, demanding, and the conversion of the lost.
Remember, Lord, those who are in virginity and observance, and who remain ascetic, and who are in the mountains and dens, and the abyss of the earth, our fathers and brothers, and those who are in the place of Orthodox cathedrals, and who is our cathedral in Christ.
Remember, Lord, those who work and serve us, father and our brothers, for the sake of Your holy name.
Remember, Lord, all for good, have mercy on all, Vladyka, reconcile us all, die many of Your people, destroy temptations, abolish battles, die divisions of churches, soon quench heresies of rebellion, overthrow the pride of peoples, lift up the horn of Orthodox Christians, Your peace and Yours give us love, O God our Savior, the hope of all the ends of the earth.
Remember, Lord, the goodness of the air, peaceful rains, good dew, abundance of fruits, perfect fertility and the crown of the summer of Your goodness, for the eyes of all trust in You and You give food in good time, You open Your hand and fulfill all animal goodwill.
Remember, Lord, those who bear fruit and bear fruit in the holy churches of God, and who remember the poor, and who commanded us to remember them in prayers.
Also, vouchsafe to remember, O Lord, those who brought this day on Your holy altar, and about them each one brings or in thought to have, and read to You in small.
Remember, Lord, and our parents, relatives and friends(health commemorations are read). Remember them all, Lord, by their own memory and theirs not by their memory, Orthodox. Reward them instead of earthly things, heavenly, instead of corruptible, incorruptible, instead of temporary, eternal, according to the promise of Your Christ, for you have power over life and death.
Also remember, Vladyka, and likewise from the ages who have pleased You by birth, holy fathers, patriarchs, prophets, apostles, martyrs, confessors, teachers, reverends and every righteous spirit who has died in faith.
Remember, Lord, the archangelic voice that says: Rejoice, Gracious One, the Lord is with you, blessed are you among women, and blessed is the fruit of your womb, as if the Savior gave birth to our souls.
Quite about the Most Holy and Most Blessed, Most Pure Lady of Our Mother of God and Ever-Virgin Mary.
Saint John, glorious Prophet, Forerunner and Baptist, holy apostles, holy prophets and patriarchs, and righteous, holy martyrs and confessors.
Remember, Lord God, our holy fathers and archbishops and all flesh, both with remembrance and with no remembrance. Rest them there in the land of the living, in Thy Kingdom, in the enjoyment of paradise, in the bowels of Abraham and Isaac, and Jacob - our holy fathers, sickness, sorrow and sighing will flee from nowhere, where the light of Thy face dwells and enlightens unceasingly.
Arrange the end of our Christian and prosperous and sinless life in the world, Lord, gathering us under the feet of Your chosen ones, whenever you want and what you want, Alone without shame and sins, for the sake of Your Only Begotten Son, the Lord and God, and our Savior Jesus Christ, He alone is sinless, appearing on earth.
Remember, Lord, the Father and our Patriarch ALEXY and our Archbishop ..., and grant them to the saints of Your Church in the world whole, honest, healthy and long-lived, the right to rule the word of Your truth.
Turning to the people, the deacon proclaims:
And about the peace and well-being of the whole world and the holy churches of God, and about them and for them each one will bring, or in the thought of having, and about the coming people, and about everyone, and for everything.
Priest: Give both to us and to them, as a good and philanthropist, Lord.
Choir: Weaken, leave, forgive, O God, our sins, free and involuntary, even in knowledge and ignorance.
Priest: Grace and generosity, and the love of mankind of Thy Christ, blessed and glorified with Him with the All-Holy and Good, and Thy Life-giving Spirit, now and ever and forever and ever.
Choir: Amen.
Chorus: And your spirit.
Deacon, on the pulpit facing the people:
Packs and packs, and incessantly pray to the Lord in peace.
Choir: Lord have mercy.
For the brought and consecrated, honest, heavenly, ineffable, most pure, glorious, terrible, terrible, divine gifts, let us pray to our Lord God.
As if the Lord our God, having accepted them into His holy and heavenly, mental and spiritual altar, into the stench of fragrance, will give us divine grace and the gift of the All-Holy Spirit, let us pray.
The union of faith and the communion of His All-Holy and worshiped Spirit, asking ourselves and each other, and let us commit our whole life to Christ our God.
Chorus: You, Lord.
The priest during the litany prays secretly:
God and Father of the Lord and God and our Savior Jesus Christ, great name Lord, blessed nature, unenviable goodness, God and Master of all kinds, Who is blessed forever and ever, sitting on a cherubim and glorified by seraphim, thousands of thousands and thousands of those holy angels are coming and the archangel of the host, accept the gifts brought to you into the stench of fragrance, and sanctify and fulfill them, O Blessed One, by the grace of Thy Christ and Thy All-Holy Spirit. Sanctify, Master, both our souls and bodies, and spirits, and touch our thoughts, and test our conscience, and reject from us every evil thought, every shameful thought, every shameful passion and lust, every dissimilar word, every envy, and superstition, and hypocrisy; .
Exclamation:
And vouchsafe us, Lord, Lover of mankind, with boldness, without condemnation, with a pure heart, with an enlightened soul, with a shameless face, with sanctified lips dare to call Thee, even in heaven, the holy God, Father, and say:
Everyone sings "Our Father..."
Priest prays secretly:
And do not lead us into temptation, O Lord, Lord of hosts, knowing our weakness, but deliver us from the evil one and from his deeds, and from all bitterness, and wiles of that, for the sake of Your holy name, named on our humility.
Exclamation:
For Yours is the Kingdom, and the power, and the glory, of the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir: Amen.
Priest blesses the people: Peace to all.
Chorus: And your spirit.
Deacon: Let us bow our heads to the Lord.
Chorus: You, Lord.
Priest (secretly): Your servants, O Lord, bow down to you before your holy altar, tea from you rich mercy. Send us, Lord, Thy grace and blessing and sanctify our souls and bodies, and spirits, as if we were worthy partakers and participants in being Thy Mysteries for the remission of sins and eternal life.
Exclamation: Thou art our worshiped and glorified God, and Your Only Begotten Son, and Your All-Holy Spirit, now and forever and forever and ever.
Choir: Amen.
Priest, turning to the people and raising his hands:
And may the grace and mercy of the holy and consubstantial, uncreated and inseparable, and worshiped Trinity + be with you all.
Choir: And with your spirit.
The deacon, raising his right hand with the orarion, proclaims to the people:
With the fear of God, let us hear.
The priest raises the holy bread with the outer fingers of his hands and prays secretly. During prayer in the temple, bowing their heads, people stand in complete silence.
Holy, rest in the saints, Lord, sanctify us with the word of Your grace and the influx of Your All-Holy Spirit, You are the river, Master: you will be holy, as I am Holy. Lord our God, incomprehensible God! Word, Father and All-Holy Spirit consubstantial, coeval, inseparable! Receive a pure song in Your holy bloodless sacrifices from cherubim and seraphim and from me a sinner, crying out and saying:
Exclamation: HOLY TO THE HOLY.
Choir: One is holy, One is the Lord Jesus Christ, to the glory of God the Father with the Holy Spirit, to Him be glory forever and ever.
Deacon: About the salvation and intercession of the most holy father and our Archbishop ... and our archpriest ..., and about every soul that is grieving and embittered, demanding God's mercy and help, and about the conversion of the lost, the healing of the sick, the release of the captives, the repose of the deceased, the father and brothers Let us cry out earnestly: Lord, have mercy.
Choir: Lord have mercy.(12 times).
During the litany, the priest blesses the Bread and breaks it into two parts:
IC XC
NI KA
He puts the left part (IC HI) back on the diskos, breaks the right part again into two parts, puts the particle (KA) on the diskos, and blesses the particle (XC) and puts it in the chalice, quietly saying:
The union of the Most Holy Body and the Precious Blood of the Lord and God and our Savior Jesus Christ. Be united and sanctified and perfected in the name of the Father and the Son and the Holy Spirit.
Then the priest refracts (with a hand or a spear) particles (IC HI) and (KA) to the amount necessary for all communicants, saying quietly:
Behold the Lamb of God, Son of the Father, take away the sins of the world, slain for the world's life and salvation.
Part of the holy Christ, full of grace and truth, the Father and the Holy Spirit, to Him be glory and power forever and ever.
After the singing of the choir, the deacon proclaims to the east: God bless.
Priest, raising his hands:
May the Lord bless us and keep the uncondemned in the communion of His most pure gifts, now and forever and forever and ever.
Choir: Amen.
The deacon again proclaims to the east:
God bless.
Priest, pouring warmth into the chalice:
May the Lord bless us and make it worthy of immaculate fingers to accept kindled coal and put it into the mouths of the faithful for the purification and renewal of their souls and bodies, now and forever and forever and ever.
Choir: Amen.
The priest, standing at the throne and turning to the people, proclaims:
Taste and see Christ the Lord, divided and inseparable, distributed to the faithful and unbelievable, for the remission of sins and for eternal life, now and forever and forever and ever.
Choir: Amen.
Deacon to the people:
Let's sing in the peace of Christ.
And enters the altar through small doors.
The choir sings involved: Taste and see that Christ is the Lord. Alleluia.
The veil and the royal doors are closed until the end of communion of the clergy.
To all the clergy gathered at the throne, the priest quietly prays:
Lord Christ our God, Heavenly Bread, the food of the whole world! I have sinned against heaven and before You, and I am not worthy to partake of Your holy and most pure Mysteries, but for the sake of Your goodness and inexpressible long-suffering, create me worthy and uncondemned, shameless, partake of the all-holy Body and precious Blood for the remission of my sins and eternal life.
Warmth flows into the bowl.
The priest partakes of the Holy Body, saying:
Body of Christ.
With these words, he also communes the deacon, who answers: Amen.
Then the priest takes communion from the chalice, saying:
The blood of Christ, the cup of life.
This is how the deacon receives communion, who answers: Amen.
The priest and the non-consuming deacon drink as usual and wash their mouths.
Then the deacon opens the veil and the gates, and proclaims, standing at the throne:
God bless.
Priest: Glory to God who sanctifies and sanctifies us all.
Deacon, receiving the holy Chalice:
Ascend to heaven, O God, and your glory is in all the earth, and your kingdom endures forever and ever.
Priest: Blessed be the name of the Lord our God forever and ever.
The priest takes the diskos with the holy Bread, the deacon goes out into the holy doors with a cup, exclaiming:
With the fear of God, faith and love, proceed.
Choir: Blessed is he who comes in the name of the Lord. Fill my mouth with praise, O Lord, and fill my mouth with joy, that I may sing of Your glory.
The deacon stands with the chalice at the icon of the Mother of God, and the priest on the pulpit, and they commune separately the Body and Blood of the laity, saying the same as when the priests commune.
(Communion with a spoon is possible, but with the prayer of the Liturgy of St. James.)
People answer: Amen.
After Communion, the priest blesses the people with the diskos, saying:
Save, O God, Thy people and bless Thy inheritance.
Choir: We thank Thee, Christ our God, for thou hast made us worthy to partake of Thy Body and Blood for the remission of sins and eternal life, save us uncondemned, we pray, as a Good and Humanitarian.
The priest and the deacon enter the altar, place the vessels on the altar, the priest pours the remaining holy Bread into the bowl, wipes the paten with a sponge, and censes the bowl, quietly praying:
Thou hast rejoiced us, O God, in Thy unity, for this sake we offer Thee a song of thanksgiving - the fruit of the mouth, confessing Thy grace. With this censer, may our prayer rise up to You, O God, and may it not return in vain, but give us the fragrance of Your All-Holy Spirit, pure and inalienable peace, fill our lips with praise and joy, but our heart with joy and gladness, in Christ Jesus our Lord, Blessed be Thou with Him, with Thy All-Holy Spirit, now and forever and forever and ever V.
The (second) priest carries the vessels to the altar without incense and prayers.
The antimension is folded by the (first) priest.
The deacon leaves the north gate and, addressing the people, pronounces the litany:
Packs and packs, let us pray unceasingly to the Lord in peace.
Choir: Lord have mercy.
May we have the communion of His Holy Things in the aversion of every evil deed, in parting words of eternal life, in communion and the gift of the Holy Spirit, let us pray.
Choir: Lord have mercy.
The Most Holy, Most Pure, Most Glorious, Blessed Our Lady Theotokos and Ever-Virgin Mary with all the saints and righteous, remembering ourselves and each other, and let us commit our whole life to Christ our God.
Chorus: You, Lord.
Priest (secretly):
God, for the sake of great and inexpressible kindness, who descended to the weakness of Your servants and vouchsafed us to partake of this heavenly meal.
Do not condemn us, Master, sinners for partaking of Your most pure Mysteries, but save us in sanctification, as if we were worthy of Your All-Holy Spirit, we will gain a part and inheritance with all the saints who have pleased You from time immemorial, in the light of Your face.
Exclamation: As if blessed and holy, and glorified all-honorable and magnificent, and thy holy name, now and ever and forever and ever.
Choir: Amen.
Priest, blessing the people: Peace to all.
Choir: And your spirit.
Deacon: Let us bow our heads to the Lord.
Chorus: You, Lord.
Priest (secretly):
Great and marvelous God, look upon Your servants, as if I bowed our heads to You, and stretch out Your sovereign hand, full of blessings, and bless Your people, and preserve Your property, as if we always and unceasingly glorify Thee, the One, living and true God our Holy and Consubstantial Trinity, the Father and the Son and the Holy Spirit.
Exclamation: Bo befits and owes you all praise, honor, worship and thanksgiving from all of us, to the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Choir: Amen.
Deacon: We leave with the peace of Christ.
The priest, leaving the altar in the middle of the temple (behind the pulpit), reads a prayer to the altar:
From strength to strength, ascending and all hedgehogs in Your temple, having performed divine service, we now pray to You, Lord our God: vouchsafe us perfect love for mankind, correct our path, root us in Your fear, have mercy on all and show Thy heavenly Kingdom worthy, in Christ Jesus Our Lord, with Him befits You glory, honor, power, together with the All-Holy Spirit, now and forever and forever and ever.
Deacon to the people: Release in peace.
Priest released: Blessed be God, bless and sanctify us with the communion of His holy and most pure Mysteries, now and forever and forever and ever.
All: Amen.
The choir sings Longevity. After the dismissal, the priest, having overshadowed the people with the altar cross and kissed the cross, gives it to the worshipers for kissing, and the reader reads prayers of thanks. Then the priest again overshadows the people with the cross and returns to the altar. The royal doors and the veil are closed.
The priest undresses, the deacon consumes the Gifts, and everyone goes home, thanking God.
© 2006, hegumen Siluan (Tumanov) Every Orthodox Christian many times prayed at the liturgy of St. John Chrysostom and, much less frequently, at the liturgy of St. Basil the Great. But not everyone knows about the liturgy of the holy Apostle James, the brother of the Lord.Every year, on the Sunday closest to the feast of the Nativity of Christ, Orthodox Church Commemorates the Holy Fathers of God: Righteous Joseph the Betrothed, David the Tsar, and Jacob, brother of the Lord according to the flesh, the first Archbishop of the Church of Jerusalem. On the day of the memory of the Apostle James, this ancient, rarely performed liturgy was served in the church of the St. Ignatius Skete of the Novo-Tikhvin Convent in Yekaterinburg - for the first time in the history of the revived monastery, reports the News Agency of the Yekaterinburg Diocese.
In the first years of Christianity, the liturgy was celebrated not according to an established pattern, but was the fruit of the prayerful fervor of the primate, who, in the words of St. Justin, offered up prayers and thanksgiving "for as long as he could" and "as long as the time allowed." The grace-filled forces of the early Christians were in abundance, and the liturgy went on for many hours. Gradually acquired experience - the following of prayers and sacred actions - was consolidated and formed into a stable rite of worship. Thus, the rites of the liturgies bearing the names of the apostles were formed: for example, the liturgy of the apostle James, the apostle Mark, the liturgy of Antioch of the 12 apostles, and others.
The Liturgy of the Apostle James continues its ecclesiastical life to this day: until recently, it was celebrated annually in the Churches of Jerusalem and Alexandria. She is familiar to the faithful of the Russian Church Abroad. In 1970, the service of this liturgy, thanks to the diligence of Metropolitan Nikodim (Rotov), was resumed within the walls of the Leningrad Theological Academy and was celebrated for a long time on the feast day of the holy Apostle James.
In Yekaterinburg, Archbishop Melchizedek was the first to celebrate the Liturgy of the Apostle James on the day of his memory. Since 2001, in the church of Cyril and Methodius at the Theological Seminary, with the blessing of the ruling bishop and rector of the seminary, Vladyka Vincent, the tradition of celebrating this ancient liturgy has been continued. Undoubtedly, the celebration of this Liturgy also has educational significance, but at the same time it is a tribute to the memory of those who stood at the origins of Christian worship, it is a living connection with them.
Therefore, the sisters of the monastery invited Hieromonk Arkady (Loginov), Vice-Rector for educational work Yekaterinburg Theological Seminary, teacher of liturgy, to serve the Liturgy of the Holy Apostle James in the skete.
There were many things about the worship that were amazing. For example, the address of the deacon when pronouncing the litanies is not to the altar, but to the worshipers; reading books not only of the New, but also of the Old Testament; unfamiliar prayers, the unfamiliar sound of well-known prayers and litanies: “Let us burn with mind and heart” or “Pack and pack, and let us pray to the Lord without ceasing.”
This liturgy, which has preserved the structure of the ancient liturgies, differs somewhat from the rites of later liturgies of the Byzantine type, which include the liturgies of Saints Basil the Great and John Chrysostom, familiar to us.
In the liturgy of the Apostle James, the reading of the Holy Scripture takes place in the center of the temple. Special for this liturgy is also the communion of those praying separately with the Body and separately with the Blood of Christ. This order was also characteristic of the Byzantine liturgies of Saints Basil the Great and John Chrysostom up to the 8th century.
The expressiveness of the prayers of the liturgy of the Apostle James resurrects the living faith of the first Christians. Time seems to be turning back, and invocations at the liturgy to the holy fathers of the ancient Church, almost contemporaries of this divine service, enliven the feeling of closeness to them, unity with them in God: Thy trembling throne praying for our wretchedness."
It is quite possible that such a service on the days of the memory of the Apostle James will become traditional for the Novo-Tikhvin Monastery.
According to tradition, on the day of the memory of the Apostle James (November 5, N.S.), instead of the usual liturgy of St. John Chrysostom in the church of the St. Petersburg Theological Academy, the Divine Liturgy is celebrated according to the ancient order of the Jerusalem Church, ascending to its founder - the holy Apostle James, brother of the Lord. We publish the rites of the Liturgy of the Apostle James, brother of the Lord, the first Bishop of Jerusalem.
(A pulpit is placed in the middle of the temple, similar to the one on which the bishop stands at the beginning of the Divine Liturgy of St. John Chrysostom or Basil the Great, and one or two lecterns are placed on this pulpit, facing west. If the bishop is liturgising, then seats are placed on the same pulpit : one on the highest step, in the middle, is for the bishop, and a step lower, on both sides, is for presbyters, east of the lectern, facing west.
When the time comes for the divine service, then the one who wishes to serve liturgical with the concelebrating presbyters and deacons comes and, entering the church, kisses St. icons, without saying anything, and then enters St. altar. Bowing to St. the throne, everyone puts on all the sacred clothes, also without saying anything, and the deacons gird themselves with their orarion and remain so throughout the service.
[Attention! The saint dresses not in a sakkos, but in a presbyter's phelonion, and on top of it he lays a great omophorion, which is not put aside until the end of the service. Neither a cross, nor a panagia, nor a miter are laid. Neither trikirion with dikirium, nor eagles are needed here, but only one pastoral episcopal baton, and that one without payment, i.e., sulka.]
On St. on the throne, along with the Holy Gospel, on both sides of it, are placed the books of the divine Scriptures: the Book of the Apostolic Scriptures and the Book of the Prophetic Scriptures.
When everything is ready, one of the presbyters goes to the proposal and prepares St. diskos and st. chalice Without saying anything, he removes the lamb from the prosphora and dissolves it in St. rub the wine with water, according to the custom of the liturgy of Chrysostom and St. Basil, but also without saying anything. And having finished cooking, without covering the vessels, he departs to St. throne.
[Let it be known that if it is commanded to be a proskomedia, then it is proper to perform it here. It is performed according to the custom of the Liturgy of Chrysostom or St. Basil, but only the ninth particle is taken out by the priest in honor of St. glorious apostle James, brother of God and first hierarch of Jerusalem. Further, he does not pronounce the prayer of the offering “God, our God”, as well as the dismissal of the proskomedia, but he covers the vessels as usual, although this is something new and is not indicated in ancient manuscripts, and therefore it is not accepted in Jerusalem.])
Liturgy of the Apostle James LITURGY OF THE ANNOUNTEED
The deacon comes out and stands to the left of the royal doors facing the people, i.e. west. The holy doors and veil are closed. The Primate stands before the holy altar, the presbyters who serve him surround him according to the degree of seniority. Standing in front of the throne and looking to the east, the Primate pronounces a prayer in a low voice, but so that it can be heard by the co-servants: The Primate's Prayer for himself.
Primate: Defiled by many sins, do not despise me, O Master, Lord, our God. Behold, come to this divine, most heavenly sacrament, not as though He alone is worthy, but looking at your goodness, I let out the voice of You: God, be merciful to me a sinner; I have sinned against heaven and before You, and I am not worthy to look at Your holy and spiritual meal, where Your Only Begotten Son and our Lord Jesus Christ is secretly sacrificed by me, a sinner and all filthy scorched. For this sake of Thee, I offer prayer and thanksgiving, to send down upon me the Spirit of Thy Comforter, strengthening me for this service, and from Thee proclaimed by me the voice unjudgmentally preach to people, in Jesus Christ our Lord, blessed be Thou with Him with the all-holy, and good, and by Your life-giving Spirit, now and forever and forever and ever.
Contributors: Amen.
After the prayer, the veil and the Holy doors are opened.
Prayer of anticipation.
The primate (standing before the holy throne and looking to the east, proclaims when everyone has already risen): Glory to the Father and the Son and the Holy Spirit, the trinity and single light of the Godhead, who exists in the Trinity as a single and divided inseparably. Heaven will tell his glory, the earth is his dominion and the sea his power, and every sensual and intelligent creature His Majesty preaches out. As to Tom befits all glory, honor, power and splendor, now and forever and forever and ever.
People: Amen.
Primate (prays aloud to the concelebrants): Benefactor and King of the Ages, and co-worker of all creatures, receive Your Church that comes through Your Christ. Perform what is useful for everyone, bring everyone to perfection and are worthy of doing the grace of Your sanctification, mating us into Your holy catholic and apostolic Church, You have acquired with the honest blood of Your only begotten Son, our Lord and Savior Jesus Christ, blessed be Thou with Him, with the Most Holy and by Your good and life-giving Spirit, now and forever and forever and ever. Contributors: Amen.
Deacon (standing in the middle of the salt, facing the people): Let us pray to the Lord! (and enters the altar)
The people don't answer. The primate accepts the censer from the Deacon, to whom the sexton gives it and censes the holy altar three times from the front, that is, the eastern side, loudly saying the prayer: Prayer for entering the temple on the censer
Primate: God, accepting the Abel gifts, Noah's and Abraham's sacrifice, Aaron's and Zakharine's censer, accept this censer from the hands of us sinners into the stench of fragrance and for the remission of our sins and all Your people, and create with our entry, the entrance of the holy angels to be and co-serving with us and glorifying Your goodness. For blessed are you, and glory befits you, to the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Contributors: Amen.
Deacon (quietly): Lord, bless!
Primate (quietly blessing the Deacon): Our Lord and God Jesus Christ, for the sake of His exalted goodness and supreme love, was crucified for His sake, and did not prevent Him from piercing Him with a spear and nails; but this secret and terrible offering, who forever gave us eternal memory for the sake of eternal memory, may your deaconry bless in Christ God, and may our entrance be blessed, and may we be worthy, behold, to perform this service, according to His inexpressible mercy, now and forever, and in ages of ages.
Deacon: Amen.
Deacon (quietly answering the primate): May the Lord bless and vouchsafe us, like seraphim, to bring these gifts and sing this thrice-holy, many-praising and God-inspired song and, all perfect and full of all sanctifying that perfection, now and forever, and forever and ever.
Leader: Amen.
The primate gives the censer to the Deacon, who gives it to the sacristan.
People: The only-begotten Son and Word of God is immortal and delectable for our salvation for the sake of being incarnated from the Holy Mother of God and Ever-Virgin Mary, immutably incarnated, crucified Christ God, righting death by death, One of the Holy Trinity, glorified by the Father and the Holy Spirit, save us.
The procedure for making a small entrance: While singing the troparion “Only Begotten Son…”, the Primate gives the Deacon the Holy Gospel in his right hand, the Book of the Apostolic Scriptures in his left hand, he himself takes the Prophetic Scriptures and holds them at the left side of his chest. And then the entrance is made: 1. in front are the candle-bearers, sexton, 2. after - the deacon, 3. and then - the primate. They exit through the northern doors and go to the western wall of the temple. Arriving at the lectern, which stands on the pulpit in the middle of the temple, the Presbyter ascends to the pulpit and lays the Gospel on the lectern, taking it from the Deacon, then accepts the Apostolic Book, then the Prophetic Book, and also lays them on the lectern. And everyone goes further to the steps of the solea and here they stand, waiting for the end of the singing of the troparion "The Only Begotten Son." At the end of the singing, the Primate, looking to the east, loudly pronounces a prayer:
Entry Prayer:
The primate (in front of the holy doors says): God Almighty, great name Lord, giving us entrance to the Holy of Holies for the coming of Your Only Begotten Son, Lord and God and our Savior Jesus Christ! We ask and pray for Your goodness, do not hold Esma and trembling with fear, wanting to appear to Your Holy Altar, for this sake, send down on us, O God, Your grace for the good and sanctify our souls and bodies and breath, and change our carnal wisdom to piety, as if yes in With a pure conscience, let us bring Thee gifts, gifts, fruits for the remission of our sins and for the cleansing of all Your people.
Deacon: Amen.
Primate (at the entrance to the altar from the High Place): Peace to all!
People: And your spirit!
Primate: May the Lord bless all of us, and may it sanctify us at the entrance and offering of the divine and most pure Mysteries, peace and blessed souls with the saints and the righteous. By His grace and love for mankind, now and forever, and forever and ever.
People: Amen.
Peaceful Litany
(The deacon goes out to the solea and pronounces in the solea, facing the people)
Deacon: Let us pray to the Lord in peace.
People: Lord, have mercy.
—For heavenly peace, the love of God, and for the salvation of our souls, let us pray to the Lord. Let us pray to the Lord for the peace of the whole world and the union of all the holy Churches of God. - For the salvation and intercession of our Great Lord and Father, His Holiness Patriarch Kirill and Lord and Father of our Metropolitan Vladimir, for all the clergy and Christ-loving people, let us pray to the Lord. - For the remission of sins and the forgiveness of our sins, and deliverance from all sorrow, anger, misfortune and need, and the attacks of enemies, let us pray to the Lord. - Most Holy, Most Pure, Most Glorious, Blessed Our Lady Theotokos and Ever-Virgin Mary, St. John, the glorious prophet, Forerunner and Baptist, the divine and all-praise apostles, glorious prophets and victorious martyrs, and all the saints and righteous, remembering in a hedgehog through their prayers and intercession all of us be pardoned.
Prayer before the singing of the Trisagion:
Primate: Generous and merciful, long-suffering, and many-merciful, and truly Lord! Look from your high dwelling and hear us, your servant, praying to You, and deliver us from every temptation of the devil and human, and do not take away Your help from us, and do not bring punishment on us that exceeds our strength. We cannot overcome stumbling blocks, but Thou art strong, O Lord, to save us from all these oppositions. Save us, O God, from the calamities of this world, for Thy goodness, as we too, with a pure conscience to Thy holy this altar, may we enter blessed and thrice-holy singing from Thy heavenly Power uncondemnedly exalt Thee, and having performed this auspicious Thee and this divine service Let us be worthy of eternal life. For thou art holy, O Lord our God, and live and rest in the saints, and to Thee we send glory and the Trisagion Song to the Father, and the Son, and the Holy Spirit, now and ever, and forever and ever.
People: Amen.
Trisagion
People: Holy God, Holy Mighty, Holy Immortal, have mercy on us. (3 times) Glory to the Father and the Son and the Holy Spirit, now and always and forever and ever. Amen. Holy Immortal, have mercy on us. Holy God, Holy Mighty, Holy Immortal, have mercy on us.
Deacon: Wonmem
Primate: Peace to all!
People: And your spirit.
People (immediately begins to sing - slowly and sweetly): Alleluia. (Thrice) The primate with his co-servants leaves the altar through the holy doors and goes to the middle of the temple, and ascends to the pulpit. The reader takes a blessing from the Primate and stands in front of the lectern on the pulpit, facing west.
Reader: Prophecies (name) reading.
Deacon: Let's go.
The reader reads the prophecy; (everyone sits)
People: Alleluia. (Three times)
Sermon from the Primate.
Primate (reads a prayer on the censer held in the hands of the Deacon, the Primate blesses, and the Deacon censes during the reading of this prayer the Gospel, Primate, concelebrants, people): To you, full of all fragrance and joy, Lord our God. From them, you gave us a censer to offer this before You, may You ascend from our thin hands into Your holy and most heavenly altar in the stench of spiritual fragrance and for the remission of our sins and all Your people. By the goodness, generosity and philanthropy of Your Only Begotten Son, blessed be Thou with Him, with Your Most Holy, Good and Life-Giving Spirit, now and forever and ever.
People: Amen.
Prayer before reading the Gospel
Primate: Shine in our hearts, O Lord of mankind, your incorruptible light of God's understanding, and open our mental eyes in your Gospel preaching understanding: put in us the fear of your blessed commandments, so that carnal lusts are all right, we will go through spiritual life, all, even to pleasing Yours is both wise and active. You are the enlightenment of our souls and bodies, Christ God, and we send glory to You, with Your Father without beginning, and Your All-Holy and Good and Life-giving Spirit, now and ever and forever and ever.
People: Amen.
Deacon: Wisdom, forgive me, let us hear the Holy Gospel.
Primate: Peace to all.
People: And your spirit.
Primate: From (name of the rivers) the Holy Gospel reading.
Deacon: Let us listen to holy reading.
And the Primate, facing the people, reads the holy Gospel to all standing
People: Alleluia (three times).
Sermon from the Primate.
Deacon: Name of the Epistle of the Holy Apostle Paul reading. Let's go.
Sermon from the Primate.
People: Alleluia (three times).
The primate: gives the holy books to the Deacon, he himself also takes the book of prophecies, just as they made the small entrance, they go back to the altar.
People (slowly): Glory to Thee, Lord, glory to Thee!
And everyone stands in their places, the Deacon is on the salt, facing west, as they stood at the beginning of the divine service. The Holy Gospel is placed on the holy throne in its upper side, while the rest of the books are set aside.
Special Litany
Deacon (facing the people): Rest all: Lord, have mercy.
People: Lord, have mercy.
- Lord, Almighty, Most Heavenly, God of our fathers, we pray, hear and have mercy. We also pray for heavenly peace and the salvation of our souls. – We also pray for the peace of the whole world and the unity of the holy Churches of God. “We also pray for the salvation and intercession of the Great Lord and Father of our Most Holy Patriarch Kirill and the Lord and Father of our Metropolitan Vladimir, all the clergy and all Christ-loving people, we pray to Thee, hear and have mercy. - We also pray for deliverance from all sorrow, anger, misfortune and need, captivity, heavy death and our iniquities, we pray to Thee, hear and have mercy. “We also pray for the coming people and those who expect great and rich mercy from You, we pray to You, be compassionate and have mercy.
Primate (addressing the people from the holy doors and blessing them): Save, O God, Thy people and bless Thy inheritance.
Deacon: Visit Your world with mercy and bounty, strengthen Christians with the power of the holy and life-giving Cross, with the prayers of the Most Holy, Blessed Lady of Our Mother of God, Your Forerunner and Your Apostles, and all Your saints, we pray to You, many-merciful Lord, hear us praying to You, and have mercy.
People: Lord, have mercy (three times).
Pleading Litany
Deacon: Let us pay attention diligently: let us pray to the Lord in peace.
- For the forgiveness of our sins and sins, for delivering us from all sorrow, anger, misfortune and need, and the attack of the enemy, let us pray to the Lord. - The day of everything is perfect, holy, peaceful and sinless, we ask the Lord.
- The angel is peaceful, faithful mentor, guardian of our souls and bodies, we ask the Lord. - We ask the Lord for forgiveness and remission of our sins and sins. - Good and useful to our souls and peace of the world, we ask the Lord. - The rest of the time of our belly in peace and repentance, end, we ask the Lord. — The Christian death of our life is painless, shameless, and we ask for a good answer at the terrible Judgment of Christ. - Our Most Holy, Most Pure, Most Blessed Lady Theotokos and Ever-Virgin Mary, with all the saints and righteous, let us commit ourselves and each other, and our whole life to Christ God.
People: You, Lord.
Primate: God, having announced us with your divine and saving words, enlighten the souls of us sinners to the perception of the pre-read, as if we were not only hearers of spiritual sayings, but also the creators of good deeds, containing faith without hypocrisy, the stomach is not shameful, living without reproach, in Christ Jesus the Lord ours, blessed be Thou with Him, with Thy All-Holy and Good and Life-Giving Spirit, now and ever and forever and ever.
People: Amen.
LITURGY OF THE FAITHFUL
Primate: Peace to all.
People: And your spirit.
Deacon: Bow your head to the Lord.
People: You, Lord.
Prayer of homage, of the faithful.
Primate (before the holy throne): Master of the Life-giving and good Giver, giving people the blessed hope of eternal life, our Lord Jesus Christ, worthy of us, Blessed, in sanctification and this divine service to serve, in the pleasure of those who want to be bliss.
(And together with the presbyters he opens the antimension, pronouncing these words of doxology:)
As if under Your power we always keep, and in the light of truth we guide, We send glory to You, the Father and the Son and the Holy Spirit, now and forever, and forever and ever.
People: Amen.
Deacon: Let us sing in peace to Christ: Yes, no one from the catechumens, yes, no one from the uninitiated, and no one from the incapable, pray with us. Get to know each other. Doors. Forgive everyone.
And enters the altar through the small doors [Entrance song of the liturgy of the faithful
People (singers begin slowly and with sweet singing): Let all human flesh be silent ...]
While this song is being sung, the Primate takes the censer and censes the holy throne from all sides, the entire altar, as well as the holy icons and the people, according to custom. After censing, the celebrant kisses the holy altar and, having bowed to the people, goes out with the Deacon to offer, and here they wash their hands, and the concelebrating presbyters also wash their hands. Also, the Primate gives the Deacon a holy paten, without saying anything, but the Deacon does not take the paten on his head, but holds it to his chest. The presbyter takes the holy chalice and makes the entrance, as prescribed for the entrance with the books of the divine Scriptures. Sextons go ahead with candles, and the eldest of them is blessed with a censer, and with it he follows the two priest-bearers in front of the gifts carried by the Deacon and the Primate and censes the offered gifts.
Having reached the ambo, which is in the middle of the temple, the presbyter and the deacon stand on its lower step, facing the west, and here they commemorate those for whom the holy sacrifice is offered, the living and the dead:
Primate: Our Great Lord and Father Kirill, His Holiness Patriarch of Moscow and All Rus', and Our Lord and Father Vladimir, Metropolitan of St. Petersburg and Ladoga, may the Lord God always remember, now and ever, and forever and ever.
Rector and servants in this holy temple: archpriest (name), etc. (remembers all those who pray by name, if he wishes ...)
Deacon: May the Lord God remember you all in His Kingdom, always, now and forever, and forever and ever.
People (drawn out): Amen.
Prayer Suggestions:
Primate (in the royal gates, at the placing of the holy gifts on the throne): God, our God, heavenly Bread, food for the whole world, sending our Lord Jesus Christ, Savior, and Deliverer, and benefactor, blessing and sanctifying us. Bless this offer yourself and accept it on Your most heavenly Altar.
(The primate: enters the altar with the Deacon, and they place the shrines on the holy altar, as well as at the Liturgy of Chrysostom. All the covers are removed, and the prayer continues before the holy altar):
Remember, as good, and the Lover of mankind, who brought and brought them for their own sake; and save us uncondemned in the sacrament of Thy Divine Mysteries. As if holy and glorified, Thy most honorable and magnificent name, the Father and the Son and the Holy Spirit, now and forever and forever and ever.
People: Amen.
[(Singers sing the 2nd part of the entrance song:) Go ahead of this ...]
Prayer over incense.
Primate (calling the offered Gifts): Master of the Almighty, King of Glory, knowing all before their existence, come to us at this holy hour calling on You, and deliver us from the shame of sin, cleanse our mind and thoughts from unclean lusts and worldly charms and all devilish action, and accept from the hands of us sinners this incense, as if you accepted the offering of Abel, and Noah, and Aaron, and all Your saints, delivering us from every deed of the evil one, and saving us in a hedgehog always please, and worship, and glorify You, Father and Your Only Begotten Son, and Your All-Holy Spirit, now and forever and forever and ever.
People: Amen.
The deacon stands on the salt, facing the people.
Primate: Peace to all!
Deacon (facing to the east): Lord, bless!
Primate: Blessed be God, bless and sanctify all of us in the offering of the divine and most pure sacraments, and rest the blessed souls from the holy and righteous, now and forever, and forever and ever.
Deacon (again turning to the people): Wisdom, listen.
Symbol of faith
People (sings): I believe in one God the Father, Almighty, Creator of heaven and earth, visible to all and invisible. And in one Lord Jesus Christ, the Son of God, the Only Begotten, Who from the Father was born before all ages, Light from Light, God is true from God is true, begotten, uncreated, consubstantial with the Father, Whom all was. For us, for the sake of man and for our sake, for the sake of salvation, he descended from Heaven, and incarnated from the Spirit of the Seyat and Mary the Virgin, and became human. Crucified for us under Pontius Pilate, and suffered and was buried. And resurrected on the third day according to the Scriptures. And ascended into Heaven, and sitting at the right hand of the Father. And the packs of the future with glory to judge the living and the dead, His Kingdom will have no end. And in the Holy Spirit, the Lord, the Life-Giving One, Who proceeds from the Father, Who with the Father and the Son is worshiped and glorified, who spoke the prophets .. In One Holy Catholic and Apostolic Church. I confess one Baptism for the remission of sins. I look forward to the resurrection of the dead and the life of the age to come. Amen.
Deacon (addressing the people): Let's become good! Let us stand reverently, let us stand with the fear of God and contrition! Let us pray to the Lord in peace. Prayer before the kiss of peace and love
Primate: God and Master of all, we are worthy to make this hour unworthy, but having been cleansed of all deceit and hypocrisy, let us unite to each other in love and peace by union, approved by Your theology of the sacredness, for the sake of Your Only Begotten Son Jesus Christ, blessed be Thou with him, with the Most Holy and Your good and life-giving Spirit, now and ever and forever and ever. As the God of peace, mercy, love and generosity and philanthropy, and we send glory to You, the Father, and the Son, and the Holy Spirit, now and forever, and forever and ever.
People: Amen.
Primate: Peace to all.
People: And your spirit.
Deacon: Let us love one another with a holy kiss.
People: I will love you, O Lord, my strength; the Lord is my refuge and my deliverer.
The primate kisses the edge of the paten, the edge of the cup and the holy throne. The same is done by concelebrating elders. Then they kiss the hand of the primate, and each other on the lips, as we usually do on the holy day of Easter. The same is done by the Deacons standing on the solea and all serving together.
Deacon: Let us bow our heads to the Lord.
Prayer head bow
Primate (having bowed his head with the people): One Lord and merciful God, who bow down yourselves before your holy altar and ask you for spiritual gifts, send down your good grace, and bless us all with every spiritual and inalienable blessing, Who lives in the highest and on the humble despise. As laudable and worshiped, and glorified is Your name, the Father, and the Son, and the Holy Spirit, now and forever, and forever and ever.
People: Amen.
Deacon: Lord, bless.
Primate: May the Lord bless us all, and may He hasten to us, and make us worthy of the presence of His holy Altar and the coming (marked by a cruciform diskos) of His Holy Spirit (marked by a cruciform chalice) With His grace and philanthropy always, now and forever, and forever and ever .
People: Amen.
Universal (catholic) litany, great.
Deacon (facing the people): Let us pray to the Lord in peace.
People: Lord, have mercy (behind every petition)
(turning to the altar) - Save, have mercy, spare, save and have mercy on us, God, by Your grace.
(facing the people) - For heavenly peace and God's love of mankind and for the salvation of our souls, let us pray to the Lord. - For the peace of the whole world and the unity of all the holy churches of God, let us pray to the Lord. , let us pray to the Lord. - For the salvation and intercession of the Great Lord, the Holy Father and our Patriarch Kirill, and the Lord of our Most Reverend Metropolitan Vladimir, for all the honor and for Christ-loving people, let us pray to the Lord. - For our God-protected country of Russia, Mr. President, the entire chamber and army let us pray to the Lord. - For the rulers, teachers and students, let us pray to the Lord. - For this city, every city and country, and for those who live in them in the Orthodox faith and piety of God, for their peace and serenity, let us pray to the Lord. For those who are fruitful and virtuous in the holy churches of God, and who commemorate the poor, widows and orphans, those who are strange and in need and who have commanded us, that we may remember them in prayers, let us pray to the Lord. , and from the spirits of unclean afflicted, hedgehog from God for a speedy healing and salvation of them, let us pray to the Lord. - For a hedgehog in virginity and pure asceticism, and in an honest brother staying, and for a hedgehog in the mountains, dens and abysses of the earth, laboring reverend fathers and brothers, Let us pray to the Lord. - For the floating, traveling, wandering Christians, and for the hedgehog in captivity and exile, and in prisons and hard work, our existing brethren, the peaceful return of each to his house with joy, let us pray to the Lord. - For those who are coming and praying to us in this holy hour, and at all times the father and brothers, their diligence, labor and diligence, let us pray to the Lord. - And for every soul of Christians, grieving and embittered, God's mercy and help requiring, and for the conversion of the lost, the health of the sick, for the release of the captives Let us pray to the Lord for the repose of our fathers and brothers who have died. - For the forgiveness of sins and the forgiveness of our sins, and for us to be delivered from all sorrow, anger, misfortune and need, and rebellion of the tongue, let us pray to the Lord. good dews, abundance of fruits, perfect fertility and the crown of summer, let us pray to the Lord. - For the hedgehog to be our prayer before God and be sent down to us with His rich mercy and bounty, let us pray to the Lord. Mary, the holy and blessed John, the glorious prophet, the Forerunner and the Baptist, Stephen the first deacon and the first martyr, Moses, Aaron, Elijah, Elisha, Samuel, Daniel, David the prophets, and all the saints and the righteous, let us remember, as if by their prayers and supplications and intercessions of all we will be pardoned. - About the upcoming honest and heavenly, ineffable, pure, glorious, terrible, terrible divine Gifts and about the salvation of the upcoming and bringing this: honest (name of the upcoming rivers), we pray to the Lord God.
People: Lord, have mercy. (thrice)
Primate: Glory to God in the highest, and on earth peace, good will towards men (thrice). Lord, open my mouth, and my mouth will proclaim your praise (thrice). May my mouth be filled with Thy praise, O Lord, that I may sing of Thy glory, all the day long Thy splendor (thrice). Glory to the Father, and to the Son, and to the Holy Spirit, now and forever, and forever and ever.
People: Amen.
The primate with the Deacon, goes out through the holy doors to the salt and, facing the people, sings this together with the Deacon, and after the people have answered, he bows and returns to the holy throne. Having made a bow to the co-servants, he sings with them in the voice of the 5th, with sweet singing:
Primate: Praise the Lord with me, and let us exalt his name together.
People (same voice): The Holy Spirit will come upon you, and the power of the Most High will overshadow you.
Prayer of St. James of Jerusalem
Primate (quietly): Looking down on us with mercy and bounty, Lord God, and granting boldness to us, Your humble and sinful and unworthy servant, to stand before Your holy altar and offer You this terrible and bloodless sacrifice for our sins and human ignorance, look at me, indecent Thy servant, and blot out my sins of goodness for Thy sake, and cleanse my mouth and heart from all filthiness of the flesh and spirit, and leave from me every shameful and unreasonable providence, and satisfy me with the power of Your all-holy Spirit, in this service, and receive me for the sake of your goodness, approaching the holy altar, and please, Lord, be pleasant to be offered to you as a gift by this our hands, condescending to my infirmities, and do not reject me from your presence, lower my unworthiness, but have mercy on me, God, and according to the multitude of your mercies despise my iniquities, as if I had come unjudged before Your glory, I would be honored with the protection of Your only-begotten Son and the illumination of Your All-Holy Spirit, and not as a slave of sin I will be rejected, but as Your servant I will find grace and mercy and the remission of sins, in this and future age.
Exclamation: Hey, Lord Almighty, almighty Lord, hear my prayer: you are all acting in everyone, and from You we all have help and intercession in all, and from Your Only Begotten Son, and the life-giving Spirit, now and forever and forever centuries.
People: Amen.
Primate: God, even for the sake of Thy many things and inexpressible love of mankind, sending down Thy Only Begotten Son into the world, may the erring bring back the sheep, do not turn away from us sinners, handing over to Thee this terrible and bloodless sacrifice: we do not trust in our righteousness, but in Thy good mercy , (facing the people): with it you observe our kind. And now we pray and ask Your goodness: may this sacrament arranged for us for salvation not be condemned by Your people, but for the remission of sins, for the renewal of souls and bodies, for the pleasing of You, God and Father, by the mercy and philanthropy of Your Only Son, with him Blessed are you, with the Most Holy, and Your good and life-giving Spirit, now and forever, and forever and ever.
People: Amen.
Prayer at the altar ("behind the veil"):
Primate: We thank Thee, O Lord our God, for thou hast given us boldness in the entrance of the saints, which thou hast renewed for us a new and living path through the veil of the flesh of Thy Christ. Having been honored to enter into the place of the settlement of Thy glory, inside the being of the veil, and the holy of holies to see, we bow down to Thy goodness, Lord, have mercy on us, more fearful and trembling, we want to stand before Your holy altar, and offer You this terrible and bloodless sacrifice for our sins and human ignorance. Send down on us, God, Thy good grace, and sanctify souls and bodies and souls, and change our thoughts to piety, as if with a clear conscience we will offer You mercy, peace, a sacrifice of praise. By the grace and bounty of Thy Only Begotten Son, blessed be Thou with Him, with Thy Most Holy and Good and Life-Giving Spirit, now and forever and forever and ever.
People: Amen.
Preanaphoral part.
Primate: Peace to all!
People: And your spirit.
Deacon: Let's become good. Let's be kinder. Let us stand with the fear of God and contrition. Let us pay attention: bring the holy exaltation in the world to God.
The deacon, having entered the holy altar through the small doors, takes the ripida and blows over the gifts.
People: Grace of the world, sacrifice of praise.
Primate (aloud to the concelebrants): Having opened the veils of fortune-telling that are significant for the rite, show us clearly, and fill our intelligent eyes with Your uncommon light, and having cleansed our poverty from all filthiness of the flesh and spirit, we are worthy of doing this terrible and terrible future, as if you are most merciful and Thou art merciful God, and we send glory to Thee, Father and Son and Holy Spirit, now and forever and forever and ever.
(Coming out of the royal doors, standing on the upper step of the salt, facing the people, and raising his right hand, he blesses the people):
Love of God and the Father, and the grace of the Lord and God and our Savior Jesus Christ and the communion and gift of the All-Holy Spirit be with you all.
People: And with your spirit.
Primate (lifting his eyes up and raising his hands, facing the people): Woe is our mind and heart.
People: Imams to the Lord.
Primate (folding his arms crosswise on his chest, bows to the people and returns to the Throne): We thank the Lord.
People: Worthy and righteous.
ANAPHORA
Primate (having bowed his head and slightly raising his hands in front of him): It’s truly worthy to eat and righteous, it’s absurd and necessary, praise you, sing to you, bless you, bow to you, glorify you, thank you every creature, visible and invisible co-worker, eternal treasure blessings, the source of life and immortality, God and Master of all, Whom the heavens and the heavens of heaven, and all their powers sing, the sun and the moon and the whole starry face, the earth, the sea and everything else in them, the heavenly Jerusalem, the triumphant council of the elect, the Church of the firstborn written in heaven, the souls of the righteous and the prophet, the souls of the martyr and the apostle, angels, archangels, thrones, dominions, principles and authorities, and terrible powers, cherubs with many eyes, and six-winged seraphim, even two winged ones cover their faces, two legs and two flyingly cry out to each other with vigilant lips, incessant glorifications, the victorious song of Your magnificent glory, singing with a bright voice, crying out, crying out and saying:
People: Holy, Holy, Holy is the Lord of hosts, heaven and earth are filled with Thy glory! Hosanna in the highest, blessed is he who comes in the name of the Lord, hosanna in the highest!
Primate: Holy art thou (marks the diskos X) to the King of the Ages and all the holy things, Lord, and the giver (marks the cup X),
Holy and only-begotten is Your Son, our Lord Jesus Christ, by whom You created everything (marks the diskos and the cup together X),
Holy is also Your all-holy Spirit, penetrating everything, and Your depths, God and Father.
Thou art holy, Omnipotent, omnipotent, terrible, blessed, merciful, terrible, merciful, most compassionate to Your creation. Having created a man from the earth in Your image and likeness, and giving him heavenly pleasure, having transgressed Your commandment and fallen away, you did not despise this, you left it below, O Blessed, but you punished him like a merciful Father, you called him through the law, you called him back through the prophets, follow the Samago of Your Only Begotten Son, our Lord Jesus Christ, sent down into the world, so that Your coming Himself will renew and restore the image.
Having descended from heaven and incarnated from the Holy Spirit and Mary, the Holy Ever-Virgin and Mother of God, live as a man, arrange everything for the salvation of our kind.
Even if you accept a free and life-giving three-day death with the cross, sinless, for us sinners, in the night, indulging yourself in the nude, moreover, you betray yourself for the life of the world and salvation
(The primate takes the holy bread from the paten with his left hand and holds it, slightly raising it)
receiving bread in His holy and immortal and immaculate hands, looking up to heaven, and showing You to God and the Father, giving thanks, blessing, sanctifying,
(marks the holy bread, X takes it in his hands and holds it with the extreme fingers of his right hand, slightly raising it)
breaking, giving to His holy and blessed disciple and apostle, rivers:
Take, eat, this is My Body, which is broken for you for the remission of sins. (and puts the holy bread on the paten).
People: Amen.
Primate: (takes the holy cup and holds it, raising it a little, and proclaims): So after supper, taking the cup, dissolved from wine and water, looking up to heaven, showing you to God and the Father, and giving thanks, sanctifying (blesses the cup X), fulfilling Holy Spirit, give to His holy and blessed disciple and Apostle, rivers:
Drink from her all: this is My Blood of the New Testament, which is shed for you and for many and given for the remission of sins. (puts the bowl on the Throne).
People: Amen.
Primate: Do this in remembrance of Me: if you eat this bread and drink this cup, you proclaim the death of the Son of Man and confess His resurrection, until he comes.
Deacon (facing the Holy Meal): We believe and confess.
People (on the 8th voice, with sweet singing and slowly): Thy death, Lord, we proclaim and confess your resurrection.
Primate: Remembering the sins of His life-giving suffering, the saving cross, and death, and burial, and His three-day resurrection from the dead, and hedgehog ascension to heaven and sitting at the right hand of You, God and the Father, and hedgehog His second glorious and terrible coming, always he will come with glory to judge the living and the dead, whenever he wants to repay anyone according to his deeds:
Have mercy on us, Lord God (three times),
First of all, according to Your mercy, we offer Thee, Lord, this terrible and bloodless sacrifice, praying not for our sins, lower for our iniquity, repay us, but according to Your condescension and Your indescribable love of mankind, having despised and blotted out the manuscript for us praying to You, give us Thy heavenly and eternal gifts, which the eye does not see, and the ear does not hear, and the human heart does not rise, even prepared thou, O God, for those who love Thee for the sake of goodness, and not for the sake of my sins cast away Thy people, lover of mankind, Lord, may I not return humble and confounded with them,
(And sings with fellow servants in voice 5): For Your people and Your churches all pray.
People: (answers in the same voice): Have mercy on us, Lord God, Father Almighty.
(repeated three times)
Primate: Have mercy on us, God Almighty, have mercy on us, God, our Savior, have mercy on us, God, according to Your great mercy and send down on us and on the present Holy Gifts of this Holy Spirit of Your All-Holy Spirit, (prays, bowing her head)
The Life-Giving Lord, the throne of Thee, God and the Father, and Thy only-begotten Son, co-regal, consubstantial and co-eternal, speaking the law and the prophets and Your new covenant, descended in the form of a dove on our Lord Jesus Christ in the Jordan river and abides on Him, descended on the saints Your apostles in the form of fiery tongues in the upper room of holy and glorious Zion on the day of holy Pentecost, this Spirit of Your All-Holy Spirit descended, Master, on us and on the presentation of this Holy Gifts, (raising his head, proclaims)
Yes, having visited His holy and good and glorious infusion, He will sanctify and create bread, this Holy Body of Christ.
(blesses Holy Bread X)
People: Amen.
Primate: And this cup of the Blood of Christ. (blesses the Holy Chalice X)
People: Amen.
Primate: May it be to all of them who partake for the remission of sins and eternal life.
People: Amen.
Primate: (marks the holy paten and the holy chalice together X)
As if it would be for everyone who partakes of them, for remission, for the remission of sins and for eternal life, for the purification of souls and bodies, for the fruitfulness of good deeds, for the confirmation of Your holy councils and the apostles of the Church, the stone of faith is already founded, like the doors of hell shall not overcome Her, deliver Yu from all heresies and temptations and those who do iniquity, preserving Her even to the end of time. (marks paten X and cup X separately).
We bring Thee, Master, and about Your holy places, whom you blessed with the Theophany of Your Christ and the influx of Your All-Holy Spirit, especially about the holy and glorious Zion, the mother of all churches, and about the hedgehog throughout the universe of Your holy cathedrals and apostles of the Church, rich gifts Thy all-holy Spirit, and now give it to her, Lord.
People: Give, Lord. (on the 6th voice).
Primate: Remember, Lord, and even in her are our holy fathers and our brothers, and bishops, who in the whole universe are Orthodox ruling the word of Thy truth.
People: Remember, Lord, our God. (after each petition) First of all, remember, Lord our God, the Reverend Father of our Most Holy Patriarch Kirill, give him an honest old age, preserve him for many years, shepherding Your people in all piety and purity. Remember, Lord, hedgehog here and everywhere an honest presbytery, a in Christ, the deaconship, all other services, the entire church rank and hedgehog in Christ our brotherhood and all Christ-loving people. Remember, Lord, the presbyters who come with us, serving at this holy hour before Your holy altar in hedgehog to offer Your holy and bloodless sacrifice and give them and to us a word to open our mouths, to the glory and praise of Thy all-holy name. Remember, Lord, where those who rule, teach and learn. on me with mercy and bounty, and deliver and free from those persecuting me, Lord, Lord of the forces, and do not enter into judgment with Your servant, and more sin multiplied in me, may Your grace abound. Remember, Lord, and Your holy altar of the surrounding deacons , give them an immaculate residence, save their pure service, and honor the highest degrees. Remember, Lord, our God-protected country of Russia, Mr. President, his entire chamber and his army, and hedgehog help and victory from heaven. Touch the weapon, and protect, and rise up to help them, subdue them all hostile and barbarian languages, establish them in the Orthodox faith. Arrange their councils all, as if we would live a peaceful and quiet life in all piety and purity. Remember, Lord, our God-protected city, and the capital city of Moscow, and every city and country, and in the Orthodox faith and piety living in them, peace and serenity Remember them, Lord, floating, traveling, wandering Christians, and in bonds and in dungeons, and others in captivity, and in captivity, and in ores, and in torments, and in the bitter works of beings, our father and brothers every once in a house return him in the world. Remember, Lord, in old age and infirmity of being, sick and suffering, and from unclean spirits who are afflicted, as if from You, God will receive speedy healing and salvation. Remember, Lord, every Christian soul, offended and oppressed, mercy and help from You, God, demanding, and the conversion of the erring. Remember, Lord, who are in virginity and reverence and fasting, and who are in the mountains and in the caves and abysses of the earth, laboring all the saints, father and our brothers, who are in various places, Orthodox gatherings, and even here our assembly. Remember, Lord, our fathers and brothers who work and serve us, for the sake of Your holy name. Remember, Lord, all for good, have mercy on all, Vladyka, reconcile us all, die many of Your people, observe in piety, destroy temptations, abolish battles, die church divisions, soon destroy the heresies of rebellion, overthrow the pride of the tongue, lift up the horn of Orthodox Christians, Grant us your peace and your love, O God our Savior, the hope of all the ends of the earth. Remember, Lord, the goodness of the air, peaceful rains, good dew, abundance of fruits, perfect fertility, and the crown of summer, bless your goodness, the eyes of all look at you , and You give food at a good time, You open Your hand, and fulfill all animal goodwill. Remember, Lord, those who bear fruit and bear fruit in the holy churches of God and remember the poor, widows, orphans, strangers and all those who are in need and commanded us, unworthy to remember vouchsafe them in your prayers. Also, remember, O Lord, these offerings that have brought this day to Your holy altar, and each one will offer them, or in the thought of having, and read to You a little. Remember, Lord, and our living parents, and brethren, and others and relatives. [(here the Primate of the living commemorates, how many and whom he wants by name)] Remember, Lord, and remember them, Orthodox: reward them instead of earthly heavenly, instead of corruptible, incorruptible, instead of temporary, eternal, according to the promise of Your Christ, beyond the belly and death area imashi. Still remember the vouchsafe, Vladyka, and even from the ages who have pleased you in generation and generation: holy fathers, patriarchs, prophets, apostles, martyrs, confessors, teachers, reverends, and every righteous spirit who has died in faith. Remember, Lord, the archangelic voice saying: Rejoice, full of grace, the Lord is with you, blessed are you in women and blessed is the Fruit of your womb, as if you gave birth to our souls as the Savior.
(The deacon commemorates the dead).
[Chorus sings "It is worthy to eat" and "Rejoices in You"]
Saint John the glorious prophet, forerunner and baptist, holy apostles, holy prophets and patriarchs and righteous, holy martyrs and confessors.
[The Holy Apostle Peter and Paul, Andrew, James and John, Philip, Bartholomew and Thomas, Matthias, James and Simon, Jude, Matthew, Mark and Luke, the Evangelists. Holy prophet, patriarch and righteous. St. Stephen the First Deacon, First Martyr, Holy Martyr and Confessor, who suffered for Christ God and confessed a good confession, holy infants beaten by King Herod. Remember, Lord, and the holy martyrs: Procopius, Theodore, Cyrus, John and George, Leonty, Sergius and Bacchus, Cosmas and Damian, Savinian, Paul, Babyla, Agafangel, Clement, Eustratius, and others like them who suffered. Remember, Lord, the holy martyrs forty, and forty-two, and sixty and three, thirty and three, holy myrrh-bearing women , and the holy first martyr Thekla, and the holy martyrs: Tatiana, Fevronia, Anastasia, Euphemia, Sophia, Barbara, Juliana, Irina, Elpidia, Epistimius, Agathia, Mary, Catherine. Remember, Lord God, and our holy fathers, archbishops like in the saints James the Apostle, brother of God and the first archbishop, and even to Theophilus and Nicephorus, John, Leonty. Remember, Lord, and the holy father of our teachers: Clement, Timothy and Ignatius, Dionysius Irinius, Peter, Gregory, Alexander and Eustratius, Athanasius , Basil and Gregory, and John, Ambrose, Amphilochius and Livery, Damasus, John, Epiphanius, Theophilus, Celestine, Augustine, Cyril, Leonty, Proclus, Filika, Protas, Yermis. Eulogy, Ephraim, Anastasia, Theodore, Martin, Agathon, Sophronius. Remember, Lord, all the holy reverend fathers: Anthony, Pachomius, Macarius, Pimen, Arcadius, Savva, Euthymius, Onuphrius, Paphnutia, Anastasia, Cosmas and John. Remember, Lord , the holy fathers beaten by the barbarians in Mount Sinaistey and in Raifa and our other venerable fathers, Orthodox fasters and all saints. Not as if we are worthy of Esma to remember their blessedness, but as if they are coming to Your terrible and trembling throne, praying for our wretchedness. and orphans, and abstinents, and those who remain in an honest brotherhood, and those who, with faith, partake of the holy Councils of Your Church who have died. Justinian and Constantine, and others who still piously and faithfully reigned, and all those who, in the faith and seal of Christ, previously reposed Christ-loving people. Remember, Lord, our formerly deceased parents and brethren, and friends, and relatives.
(here the Primate commemorates the names of the deceased, he also wants to remember them)
Remember all of these, Lord, God of spirits and all flesh, Orthodox, who remember and do not remember, from the time of the righteous Abel, until this day. Rest them yourself, in the land of the living, in Thy Kingdom, in the paradise of delight, in the bowels of Abraham and Isaac and Jacob, our holy fathers, from nowhere will sickness, sorrow and sighing escape, where the light of Thy face always visits and is seen. Correct the end of our belly, Christian and pleasing, and sinless in the world, Lord, and make us worthy of the right parts of Your chosen ones to receive, we want them, whenever you want and as you want, only without shame and sins, for the sake of Your Only Begotten Son, the Lord and God and Savior of our Jesus Christ, He alone sinless appearing on earth. First of all, remember, Lord, the Father and our Metropolitan Vladimir, and grant him the saints of Your church in the world whole, honest, healthy and long-lived, rightly ruling the word of Your truth.
Deacon: (turning his face to the people:) About the peace and well-being of the whole world and the holy churches of God, and about them and for them each one will bring, or in the thought of having, and about the upcoming people, and about everyone and everything.
People: And about everyone and everything.
Primate: Give them and us, like a good and philanthropist, Vladyka.
People: (sings in voice 6) Weaken, leave, O God, our sins, free and involuntary, even in word, even in deed, even in knowledge and ignorance, even in days and nights, even in mind and thought, forgive all us, like Good and Humanitarian.
Primate: Grace, and generosity, and the love of mankind of Thy Only-begotten Son, blessed be Thou with Him, with Thy Most Holy and Good and Life-giving Spirit, now and ever and forever and ever.
People: Amen.
Primate: Peace to all.
People: And your spirit.
Deacon: More and more, let us pray unceasingly to the Lord in peace.
- For the brought and consecrated, honest, most heavenly, ineffable, most pure, glorious, terrible, terrible divine Gifts to the Lord our God, let us pray.
People: Lord, have mercy. (per request).
- As if our God, who loves mankind, accept me in My holy and most heavenly and mental Altar, grant us Divine grace and the Gift of the all-holy Spirit, let's pray. - The union of faith and the communion of the all-holy and worshiping His Spirit, having asked, to ourselves, and to each other, and our whole life to Christ our God, let us commit.
People: You, Lord.
Primate: God and Father of the Lord and God and Savior of our Jesus Christ, great name Lord, blessed Nature, unenviable Blessed, God and Master of all, Who is blessed forever and ever, sitting on Cherubemech and glorified from Seraphim, He is coming thousands of thousands and darkness of those angels and the archangel of the army, the gifts brought to you, giving, offerings to the stench of fragrance, accept, sanctify and fulfill them, O Blessed One, with the grace of Your Christ and the influx of Your All-Holy Spirit. Sanctify, O Lord, our souls and bodies and spirits, and touch our thoughts, and test our conscience, and reject from us every evil thought, every shameful thought, every shameful passion and lust, every dissimilar word, every envy, and superstition, and hypocrisy. and every lie, every slyness, every laziness, every temptation of life, every covetousness, every evil, every rage, every anger, every spitefulness, every slander, every love of money and negligence, every movement of the evil flesh and spirit, alien to Thy holiness.
And vouchsafe us, O Master, loving God, with boldness, with an uncondemned pure heart, with an enlightened soul, with a shameless face, with sanctified lips, dare to call on Thee, Who is in Heaven, the Holy Father God, and say:
People: Our Father, who art in Heaven, hallowed Your name, Thy Kingdom come, Thy will be done, as in Heaven and on earth. Give us our daily bread today: and forgive us our debts, as we forgive our debtors: and lead us not into temptation, but deliver us from the evil one.
Primate: And do not lead us into temptation, Lord God, but deliver us from the evil one and from his deeds and from every insult and intrigue of that, for the sake of Your holy name, named on our humility. For Yours is the Kingdom and the power and the glory, the Father and the Son and the Holy Spirit, now and forever and forever and ever.
People: Amen.
Primate: Peace to all.
People: And your spirit.
Deacon: Let us bow our heads to the Lord.
People: You, Lord.
Primate: Thy servants, O Lord, bow down to Thee, and before Thy holy altar, expecting rich mercy from Thee: Thy rich grace and Thy blessing have been sent down to us, Master, and sanctify our souls and bodies and souls, as if we were worthy of partaking and participants of Your holy Mysteries for the remission of sins and eternal life. (blessing the diskos and cup X) Thou art our worshiped and glorified God, You and Your Only Begotten Son, and Your All-Holy Spirit, now and ever and forever and ever.
People: Amen.
Primate: (on the salt, raising his hands): And may the grace and mercy of the holy and consubstantial and uncreated and inseparable and worshiped Trinity be with you all.
People: And with your spirit.
Deacon: (addressing the people, raising his right hand) Let us listen with the fear of God.
Primate (lifts the holy Bread with the extreme fingers of his right hand, holds it slightly raised and quietly says a prayer, silence falls in the temple, and the people bow their heads):
Rest in the saints, O Lord, sanctify us with the word of Your grace and the influx of Your all-holy Spirit. You are more river, Lord: you will be holy as I am Holy; Lord our God, unfathomable God, Word, Father and Spirit consubstantial, co-eternal, inseparable, receive a pure song in Your holy bloodless sacrifices from cherubim and seraphim and from me a sinner, crying out and saying:
(Voicantly): Holy to the holies.
People: One is Holy, One is the Lord, to the glory of God the Father with the Holy Spirit, to Him be glory forever and ever. Amen.
Deacon: On the salvation and intercession of the Holy Father and our Patriarch ALEXY and the Father of our Archbishop VIKENTY, and on every soul that is grieving and embittered, demanding God's mercy and help, and on the conversion of the lost, the healing of the sick, the release of the captives, the repose of the deceased father and brothers, all diligently roar: Lord, have mercy.
People: Lord, have mercy (12 times).
While the Deacon is speaking these petitions, the Primate breaks the holy Bread, which he holds with both hands, into two parts, having first marked it. The part that he holds in his left hand is put back on the paten. The same one that he holds in his right hand, he again breaks in two, that is, holding the part with the XC seal in his right hand, puts the part with the KA seal on the paten with his left hand, and shifting the part of XC to his left, marks it again with his right hand, and then with his right He places it with his hand in the holy chalice, saying:
Primate: The union of the all-holy Body and the precious Blood of the Lord and God and our Savior Jesus Christ.
After crushing, he divides into each bowl a particle, saying:
Primate: Be united, sanctified and perfected, in the name of the Father, and the Son, and the Holy Spirit, now and forever, and forever and ever.
He also breaks in two the part with the seals of IS and NI, which was first in the left hand, saying:
Primate: Behold the Lamb of God, the Son of the Father, take away the sin of the world, slain for the life of the world and salvation.
He also crushes parts of IS, NI and KA with his hands so that it is enough for everyone who wants to take communion
Primate: Part of the holy Christ, full of grace and truth, the Father and the Holy Spirit, to him be glory and power forever and ever. (Further you can read Ps 22, 33, 144 and 116)
When the people finish singing “Lord, have mercy,” and the Primate breaks up the Holy Gifts, the Deacon, turning his face to the east, says:
Deacon: Lord, bless!
Primate (raising hands): May the Lord bless us and keep us uncondemned when partaking of His most pure Gifts, now and forever, and forever and ever.
People: Amen.
Deacon: (also): Lord, bless!
Primate (usually): May the Lord bless and deign to take a burning coal with clean tongs of fingers and put it into the mouths of the faithful, for the purification and renewal of their souls and bodies, now and always, and forever and ever.
People: Amen.
The primate (looking at the people through the holy doors exclaims): Taste and see how Christ is the Lord, divided and inseparable, and distributed to the faithful, and not dependent, for the forgiveness of sins and eternal life, now and forever, and forever and ever.
Deacon: Let us sing in the peace of Christ!
The deacon enters the altar through the small doors and stands near the altar. The royal doors and the veil are closed.
People: Taste and see that the Lord is good. Alleluia.
Primate (pronounces a prayer so that her words can be heard by the ministers and presbyters who are on the altar): Lord Christ our God, heavenly bread, the food of the whole world, I have sinned against heaven and before You, and I am not worthy to partake of Your holy and most pure Mysteries, but for the sake of Make me worthy of Thy goodness and inexpressible long-suffering and uncondemned shameless, partake of the All-Holy Body and Honest Blood for the remission of sins and eternal life. Communion of the clergy with the Holy Mysteries of Christ.
The primate partakes of the Holy Body, saying in himself: The Body of Christ, then communes the Deacon, saying: The Body of Christ, the Deacon answers: Amen.
When the Primate communes the Deacon, he takes the holy chalice with the platter, as usual, and takes communion according to custom, saying: The Blood of Christ, the chalice of Life, communes the Deacon: The Blood of Christ, the chalice of Life. The Communioning Deacon answers: Amen. This is how communion goes.
Both the Primate and the Deacons receive warmth and wash their mouths according to custom, and only one Deacon, who wants to consume the Holy, does not receive warmth. When communion is performed in the whole altar and the time comes for the communion of the laity, the deacon, standing to the right of the throne, says:
Deacon: Lord, bless!
The primate gives the cup to the Deacon, saying:
Primate: Glory to God, who sanctifies and sanctifies us all!
Deacon, accepting the holy chalice from the primate:
Deacon: Ascend to heaven, O God, and throughout all the earth is Your glory, and Your kingdom endures forever and ever.
Primate: Blessed be the name of the Lord our God forever and ever.
Also, the Primate takes the diskos with the holy Bread, and the Deacon goes out with the cup to the holy doors and, showing the cup to the people, proclaims:
Deacon: With the fear of God, and faith, and love, proceed!
People: Blessed is He who comes in the name of the Lord.
The deacon stands facing the people at the icon Holy Mother of God, and the Primate with the diskos stands at the holy doors. And the parishioners approaching the Primate with humility, and he, holding a paten with holy bread in his left hand, says: The body of Christ. And the one who comes answers: Amen. The Primate puts a particle of the Holy Bread into his mouth, and he eats it and approaches the Deacon, who says: The Blood of Christ, the cup of Life. The visitor replies: Amen. And the Deacon gives him a little drink from the cup. This is how the people partake. At the end of communion:
Deacon: Lord, bless.
Primate (blessing the people with paten): Save, O God, Thy people, and bless Thy inheritance. Glory to God, who has sanctified us all.
The primate and the deacon enter the altar and place the shrine on the holy throne: the primate is the diskos, and the deacon is the holy chalice.
Primate (when placing the chalice on the holy throne): May the name of the Lord be blessed from now and forever.
The celebrant places parts of the holy Bread in a bowl and, as is customary, wipes the holy diskos with a sponge and, taking a censer, censes the Holy thing, saying the prayer of incense.
Deacon and people: May our lips be filled with your praise, O Lord, that we may sing of your glory, all the day long your splendor.
People: We thank Thee, Christ our God, for thou hast vouchsafed us to partake of Thy Body and Blood for the remission of sins and eternal life;
Prayer of thanksgiving incense at the last entrance
Primate (censing the Holy Gifts): Thou hast rejoiced us, O God, in Thy unity, and we offer Thee a song of thanksgiving, the fruit of the mouth, confessing Thy grace, with this censer let it ascend to Thee, O God, may the vanity not return, but give it to us for its sake the fragrance of your all-holy Spirit, pure and inalienable peace, fill our lips with praise, and our lips with joy, and our hearts with joy and gladness, in Christ Jesus our Lord, blessed be Thou with Him, with Your All-Holy Spirit, now and ever and forever and ever.
People: Amen.
The primate, without saying anything, carries the Shrine from the throne to the altar: the deacon carries the paten, without incense; The primate folds the antimension. And the deacon, leaving through the northern doors, at the entrance to the solea, pronounces a doxology, turning to the altar:
Deacon: Glory to Thee, glory to Thee, glory to Thee, Christ the King, the only-begotten Son of the Father, for thou hast honored us, Thy sinful and unworthy servants, to enjoy Thy most pure Sacraments, for the sake of forgiveness of sins and Eternal Life, glory to Thee!
The deacon, turning to face the people, makes petitions:
Deacon: Pack and pack, and let us pray to the Lord without ceasing.
- As if we would have communion of His holy things in the aversion of every evil deed, in the direction of the eternal belly, in communion and the gift of the Holy Spirit, let us pray. - The Most Holy, Most Pure, Most Glorious, Blessed Our Lady Theotokos and Ever-Virgin Mary with all the saints and righteous, remembering ourselves, and each other, and our whole life to Christ God
People: You, Lord.
Primate (before the holy throne): God, for the sake of great and inexpressible mercy, condescended to heal the infirmities of Your servants, and made us worthy to partake of this most heavenly meal, do not condemn us, Master, sinners about the communion of Your most pure Mysteries, but preserve us, Blessed, in consecration, as if you were worthy of your all-holy Spirit, we will gain a part and inheritance with all the saints, hedgehogs who have pleased you from time immemorial, in the light of your face, with the bounties of your only begotten Son, blessed be you with Him, with the all-holy and good, and life-giving Your Spirit, now and forever and forever and ever.
People: Amen.
Primate: Peace to all!
People: And your spirit.
Deacon: Let us bow our heads to the Lord.
Prayer head bow
Primate: God, great and wondrous, look upon Your servants, as if we bow down to You, and stretch out Your mighty hand, full of blessings, and bless Your people, and preserve Your property, as always and unceasingly glorify Thee, our only living and true God , the Holy and Consubstantial Trinity, the Father and the Son and the Holy Spirit. Bo befits and owes you from all of us all praise, honor, worship and thanksgiving, to the Father and the Son and the Holy Spirit, now and forever, and forever and ever.
People: Amen.
Deacon: Let us sing in the peace of Christ! Let's leave with the peace of Christ!
People: In the name of the Lord. God bless!
Deacon: (prayer of forgiveness from the deacon, to the east). Stretching from glory to glory, we sing to Thee, the Savior of our souls! Glory to the Father, and to the Son, and to the Holy Spirit, now and forever, and forever! We sing to Thee, the Savior of our souls!
The primate, leaving the altar through the holy doors and standing among the people, says this prayer, looking to the east:
Prayer beyond the Ambo, or from the Throne to the Vessel
Primate: From strength to strength, ascending, and all hedgehogs in Your temple, having performed divine service, and now we pray to You, Lord our God: vouchsafe us perfect philanthropy, correct our path, root us in Your fear, have mercy on all and show Your heavenly Kingdom worthy , in Christ Jesus our Lord, with him befits you glory, honor, power, together with the all-holy Spirit, now and forever, and forever and ever.
Icon painter: craftsman, artist or theologian
Why does an icon painter need to receive a special artistic and theological education, to understand technology? How to correctly determine where is the "canon" and where is the "creativity" in icon painting? Andrey Pavlovich Zharov, the first graduate of the Icon Painting Department, and today his teacher, we talked about the main thing in the icon and about our attitude towards it.