Explanation of the Divine Liturgy. Liturgy of the catechumens

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Today we will begin the story directly about the order of the Divine Liturgy, in that part of it that is familiar and audible to everyone.
We discussed with you earlier that the very name Liturgy from the Greek language means the concept and “common cause”. Indeed, we all strive to gather in the Temple on Sundays, not only in order to glorify the risen Lord, but also in order to come together to Himself, to partake of the Holy Body and Blood. We gather to give thanks to God for all His blessings - obvious to us and not obvious, known to us and not known. Therefore, the second name of the Liturgy is Holy Thanksgiving. “We sing to you, we thank you, we bless you, Lord.”
We live - and this is already a miracle. But not only do we live - so many creatures live on earth, but we can comprehend the very fact of our existence. It is human nature to selflessly strive for the truth, to think in abstract categories, to believe; Finally, and create. All this fundamentally distinguishes us from animals. Yes, a beaver, for example, can build a hut for himself, but it would never occur to him to build the Palace of Soviets or St. Peter's Cathedral instead. This is only human.
But it is not enough for a man to distinguish himself from the rest of the biological world, he is the only one, through his Gratitude to the Creator, who is called to live this world, to return the sin-sick creation to His Creator. How to return? - Through communion with Christ. Just as a person independently departed from God, so he must return independently. Uniting in the Mystery of Gratitude - in the Holy Eucharist at the Divine Liturgy - with the God-Man Christ, we open the door to Him through our soul and body to change the entire Creation for the better. Therefore, prp. Seraphim of Sarov says: "Save yourself, and thousands around you will be saved." This is what all of us, Orthodox Christians, are called to.
It would seem - terrible challenges for both you and God - there is a biological death on the threshold of every person. But, if by the time of death we can become Christ's, we can be joined to Him, then just as death did not hold Him, it will not hold us either. Christ, who has become our inalienable essence, will resurrect us on the joyful day of the Universal Resurrection. Therefore, the Creed exclaims: "Tea - that is, I look forward to - the resurrection of the dead and the life of the age to come." Let us add joyful fullness of life in the joy of the Love of Christ. Death for a Christian is not a catastrophe, but repose from suffering is dormancy. And all this is possible only on the condition that we partake of the Holy Mysteries at the Divine Liturgy. Indeed, the Liturgy of the Sacrament of Sacraments!
Moreover, if Christ enters into us, He thereby enters through us into the whole human race – as it were into our ancestors and descendants. For God there is no division between the living and the dead; in Him all are alive. Therefore, if our ancestors did not know Christ and did not take communion, then through us, their descendants, they gain the opportunity to approach God in the maximum way for them. If, however, we were Christians and communed, then our unity with them in Christ takes on the character of a common joy, for which there is neither time nor space. After all, we are approaching the same Blood and Flesh of Christ, which was approached by the apostles, the great saints of the past and the simplest, but God-loving Christians. At the time of the celebration of the Liturgy, you and I actually find ourselves in heaven, in the spiritual dimension of Being.
But since a person is a two-dimensional being - he is spiritual and corporeal, then in order to express his spiritual component, he needs an action in the material world - a rite.
So, today we will deal with the ritual side of the Divine Liturgy.

As I have already said, the service of the Divine Liturgy can be conditionally divided into 3 parts. This is:
1. Preparatory part: entrance prayers and the Proskomidia, at which the objects and substances necessary for the Divine Liturgy are prepared, and the saints, the living and the dead are also commemorated.
2. Liturgy of the catechumens.
3. Liturgy of the faithful.

We talked about the Proskomedia at our last lecture, and today we will talk about the Liturgy of the Catechumens.

The division of the rite of the Liturgy, familiar to all of us, into two parts is not only conditional → for the convenience of mastering the material; but also has its historical roots.
The very name of the first part of the Liturgy – the Liturgy of the Catechumens – brings back to us memories of that hoary antiquity, when a rather long period of preparation followed before the solemn entry of a person into the Church of Christ – his Holy Baptism. This period lasted in different ways: from several weeks to several years. It was called "announcement". The word itself is not connected with the verb “voice”, rather, with the Old Slavonic “voice” - that is, to teach. In this sense, the word "herald" can mean not only a messenger, but also a lecturer who pronounces certain texts from the pulpit. That is, “catechumens” were people who, wishing to be baptized, went through a period of preparation for this Holy Sacrament and listened to, as we would now say, “lectures” on the meaning of Christian life and Christian teaching. Before the Sacrament of the Sacraments - Communion - the catechumens were not allowed, but they were allowed to be present at the first part of the Christian service. After the reading of the Holy Gospel and special prayers, the deacon's call “depart the catechumens” followed, and the unbaptized people left the church.
Over time, the Church Christianized all strata of society and the very institution of "catenation" - preparation for Holy Baptism - left the temple - into family life. People began to be baptized mainly in infancy, and already godparents and parents showed them an example of Christian life and talked about Holy Scripture and Tradition. For those who sought to expand their education, there were church schools and academies, where not only disciplines were taught, strictly doctrinal, but also general ones, such as grammar, rhetoric, music and art. This went on from century to century. Everyone is used to this order of things. However, the Church continued to pray for people who consciously prepared for Holy Baptism and did not "throw" this part of the Divine Liturgy into the basket of history.
The 20th century has dawned. Both you and me, and our parents, as if transported by a time machine during the era of the Roman emperors, turned out to be a small Christian island in the ocean of godlessness and everyday paganism. Now, this ecclesiastical institution of categorization, that is, the preparation of an adult person for the acceptance of Christ, has again become needed responsibly and consciously. In many churches of the Russian Orthodox Church, they no longer baptize simply because a person so wanted to. A person must live a Christian life after Baptism. It is right. Therefore, before the Sacrament of Baptism, now again, as 1,500 years ago, people are learning to be Christians by listening to "catechumens" conversations. For Christians "baptized", but not "enlightened" and simply - for all those interested in their faith, there are Sunday lectures and a lot of literature.
After we have dealt with the very title of the first part of the Divine Liturgy, let us return to its rites.
The Liturgy of the catechumens includes:
1. Great Litany (“Let us pray to the Lord in peace”).
2. Pictorial antiphons.
3. Small entrance ("Come let's pray").
4. Singing troparia and kontakia.
5. Trisagion and Alleluary
6. Reading the Gospel
7. And finally, the Augmented Litany and the Litany for the catechumens.

After that, as I have already said, the words of the deacon sound: “Let the catechumens go out (2), but none of the catechumens, the figurines (only) faithful, packs and packs (again and again) let us pray to the Lord in peace.”
The first part of our Divine Liturgy, what we now call the Liturgy of the Catechumens, is of Old Testament origin. Let me remind you that worship during the earthly life of our Lord Jesus Christ can be divided into two types. This is, directly, Divine service in one place - in the Jerusalem Temple - that is, temple worship, and worship, which was performed in prayer houses scattered throughout the ancient Jewish state. These houses were called synagogues. In them, members of the Old Testament Church gathered on Saturday, sang psalms and read the Holy Scriptures. It was like a chapel of that time.
The New Testament Church took synagogue worship as a model, rethought it and included it in the canon of its worship. Along with the readings of Genesis and the Prophets, the New Testament Scriptures began to be read. The Old Testament readings gradually almost disappeared at the Liturgy, except for some festive Liturgies, the celebration of which is associated with Vespers, which precede them (an example of such a Liturgy - we have before our eyes - the Liturgy for the Annunciation).
The main distinguishing feature of the Liturgy of the Catechumens is that in it (in comparison with the second part of Chrysostom or Basil the Great) many hymns change. For example, we are accustomed to the fact that on Sundays our choir sings the first antiphon to the words "Bless the Lord, O my soul." But on the days of major holidays, a completely different text is sung - for example, on the Easter holiday, we will sing "Shout to the Lord, all the earth ...". But all these are antiphons of the Liturgy, and all these are psalms of King David or quotations from the Old Testament prophets.
Well, the main thing, of course, at the Liturgy of the Catechumens is that no Sacraments are performed. The sacraments of the Christian Church are only for Christians. Therefore, the names of unbaptized people are not written in the notes.
Before the beginning of the Liturgy, the priest, having bowed three times before the Throne, prays for the Holy Spirit to be sent down to him for a worthy performance of a terrible service. Raising his hands up, he reads “King of Heaven” (1 time) - “Glory to God in the highest, and on earth peace, goodwill towards men” (twice), and - “Lord, open my mouth, and my mouth will proclaim Your praise” . Then he kisses the Holy Gospel lying on the Throne and the Throne itself.

The royal gates open -

The priest takes the Gospel and, making the sign of the Cross over the Throne, solemnly proclaims:
"Blessed is the Kingdom of the Father and the Son and the Holy Spirit."
This exclamation indicates to us that the Eucharist opens for us the entrance to the Kingdom of the Father and the Son and the Holy Spirit.
The All-Night Vigil, if you remember, has a different initial exclamation: “Glory to the Holy Consubstantial and Indivisible Trinity”, and the priest precedes Vespers, Compline and Hours with the exclamation “Blessed be our God ...”.
Only in the Divine Liturgy and the Sacraments of the Church, which were originally part of it - such as Baptism and Wedding - the initial exclamation: "Blessed is the Kingdom ...".
Then the Great Litany is proclaimed - "Let us pray to the Lord in peace." The Slavic word "great" means in this context that this petition (litany) is great. Great - the largest Litany in terms of the number of petitions. We all know her well and have already talked about her. When the choir sings the exclamation "To you, Lord," the priest reads a special prayer that we do not hear. These prayers, inaudible to parishioners, are called "secret." But these are not “secret” prayers at all, which parishioners, in no case, should not hear! It just simply saves time. It is difficult for a person to concentrate on some common activity for more than 1.5 hours. In the ancient Church, all these "secret" prayers, or, in other words, "prayers of the Sacrament", "mystical prayers" were read aloud to everyone. But, gradually, the priesthood noticed that the parishioners were “turning off” from the common prayer and began to speed up the Liturgy. It happened - alas! – because of the general decline in the prayer life of us Christians.
In order to prove that there is nothing “secret” in this prayer, I will read it aloud:
As you can see, there is nothing secret in this prayer. It remains only to regret that we do not hear these prayers, especially in the second part of the Divine Liturgy - the Liturgy of the Faithful, which is the pinnacle of the theological and philosophical thought of the Church. But, in any case, you can pick up the collection “All-Night Vigil and Divine Liturgy” and at least once during the “Cherubic Hymn” and the singing of “Grace of the World” read to yourself everything that the priest inaudibly reads in the altar. I repeat once again that there is nothing “secret” in these prayers.
After the proclamation of the Great Litany (“Let us pray to the Lord in peace”), the choir begins to sing antiphons.
The first antiphon usually begins with the words “Bless, O my soul, the Lord. Blessed art Thou, O Lord," and the second antiphon, respectively, "Praise, my soul, the Lord: I will praise the Lord in my belly, I will sing to Him as long as I am." Between them, a small Litany is proclaimed.
The prefix "anti" in the word antiphon means a way of performing chants by two choirs located opposite each other, on two kliros: right and left.
[i.e., antiphon or antipascha, means position opposite something, for example, antipascha - on the contrary, a week after Easter. And the anti-Hitler coalition means the coalition against Hitler].
The second antiphon "Praise, my soul, the Lord" adjoins the hymn "Only Begotten Son", written by the Byzantine emperor Justinian. In this hymn, the wise emperor was able to fit in five lines almost the entire Orthodox Creed. Apparently, in the 6th century, the powerful of this world cared not only about political issues, but also reflected on the mysteries of faith. To imagine in such a role the French President Sarkozy or the American Obama, you see, is difficult.
After singing “Only Begotten Son”, again little Ektinia calls us “packs and packs” to pray to the Lord. And the third antiphon sounds: “The Beatitudes”: “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.”
Now all three antiphons: "Bless", "Praise" and "Blessed" are sung by a professional choir. […].
But earlier, these hymns, as well as “I believe” and “Our Father”, were sung by all those who pray. If there were problems with singing, then readers read. And, since you and I understand that there were almost always problems with singing everywhere, except for monasteries, by the 17th-18th-19th centuries, the widespread practice of reading antiphons was established in Russia. Only at the very end of the 19th century they began to be performed again by the choir. Professional composers paid attention to them only in the 20th century. Who knows, maybe our grandchildren will know these church texts so well that they will be sung again by the whole church.
But, nevertheless, I think that the professional choir will not completely leave church practice in the future. Why?
The main reason is that on different days the Church invites us to sing different hymns. And in order to understand this, knowledgeable people are still needed. Let me explain with an example. You can, of course, hand out brushes to everyone who wants to and paint the temple as it pleases everyone. But will it be beautiful? That's the question. It is the same with church singing: beautiful and complex chants will always be performed by specially trained Christians. The main thing is that it is believing Christians on the kliros, and not "mercenaries" from outside.
Returning to antiphons. As I said, the text of the antiphons may change. On holidays, instead of the familiar “Bless” and “Praise”, that is, quotes from Psalms 102 and 145, the so-called “pictorial” antiphons, other verses are sung - “quotations” from the Old Testament with special refrains: antiphons " holiday." For example, at the Baptism of the Lord, the refrain is: "Save us, Son of God, baptized in the Jordan, singing Ty: Hallelujah." Instead of the third antiphon, the Beatitudes, the Old Testament Verses are usually recited with the chanting of the troparion of the feast.
There are days on which the so-called "everyday" antiphons are sung. They are sung on those days when the celebration of the Divine Liturgy is possible, but there is no celebration of especially revered saints. There are fewer and fewer such days in the church year, since the Church only increases the number of Orthodox saints of God over time. Therefore, the "everyday" antiphons are gradually becoming a thing of the past, and not even all church regents are aware of their existence.
But even in the case of the performance of festive or everyday antiphons, the hymn "Only Begotten Son" remains in its proper place.
The symbolic meaning of all the actions and chants of this part of the Liturgy - the Liturgy of the Catechumens - is as follows:
The entire Liturgy is a renewal and remembrance of the entire redemptive feat of Christ.
Separate parts of the Liturgy symbolize separate stages or moments of His life on earth.
Thus, Proskomidia marks His mysterious birth in the Bethlehem manger.
The first part of the Liturgy of the Catechumens - until the clergy enter to the hymn "Come let us worship" - the life of the Savior until the sermon; the chanting of the Beatitudes during the "Illustrative Antiphons" is timed to this time.
Reading the Gospel is the very preaching of the Lord to the people. In this symbolic designation of the already accomplished Incarnation, the singing of the aforementioned hymn “Only Begotten Son” has its own meaning. This is a kind of confession of faith in the incarnation of Christ and the solemn recognition by the Church of the Creed.

Liturgy of the catechumens

The second part of the Liturgy is called the Liturgy of the catechumens, because catechumens, that is, those preparing to receive Holy Baptism, as well as penitents who have been excommunicated for grave sins from Holy Communion, may be present during its celebration.

The deacon comes out of the altar to the pulpit and says: "Bless, lord!"(i.e., bless the start of the service and the assembled believers to participate in the prayerful glorification of God). The priest in his first exclamation glorifies the Holy Trinity: blessed(i.e. worthy of praise) the kingdom of the Father, and the Son, and the Holy Spirit, now and forever(always), and forever and ever(forever)." The singers sing: Amen" (i.e. "really so").

Then the deacon says great litany , which lists the various Christian needs and our petitions to the Lord, and the priest at the altar prays that the Lord would look upon this temple and those praying in it and fulfill their needs.

After the great litany, Psalms 102 are sung: « Bless, my soul, the Lord"and the 145th:" Praise, my soul, the Lord". These psalms depict God's blessings to the human race. The Psalms call to glorify (bless) the Lord, who cleanses and heals our spiritual and bodily infirmities, fulfills good desires, and saves our lives from the corruption of sin. Psalm 145 speaks of an important spiritual law - hope in Almighty God, and not in a sinful and weak person: “ Do not rely on princes, on the sons of men, in them there is no salvation…” (Article 3).

Psalms 102 and 145 are supposed to be sung alternately by two choirs. This type of singing has been known since the Old Testament times and is called antiphonal. Church tradition says that in the II century after the Nativity of Christ, St. Ignatius the God-bearer, Bishop of Antioch, being caught up to heaven, saw angelic choirs alternately glorifying God. In imitation of them, he introduced antiphonal singing in the Church of Antioch. Subsequently, this type of singing became widespread. And the psalms themselves, performed at the Liturgy by two choirs alternately, began to be called antiphons .

At the end of the second antiphon, the song is always sung: "Only Begotten Son..." This song expounds the Orthodox teaching about the Second Person of the Holy Trinity - the Son of God, the Lord Jesus Christ.

At this time, the priest takes the Gospel from the throne, hands it over to the deacon, and exits, preceded by the deacon carrying the Gospel, through the northern doors to the pulpit. This exit of the clergy with the Gospel is called small entrance (unlike the next Great Entrance) and reminds believers of the first exit of Jesus Christ to preach.

Looking at the Gospel as Jesus Christ Himself going to preach, believers sing: “Come, let us worship and fall down before Christ, save us, Son of God, risen from the dead ( or : prayers of the Virgin, or: in the saints wondrous Sy), singing Ty: alleluia! After this, troparia and kontakia are sung - short chants that describe the essence of the holiday.

Next is sung "Trisagion": "Holy God, Holy Mighty, Holy Immortal, have mercy on us." The history of this song is as follows. Under Emperor Theodosius II (5th century), a strong earthquake occurred in Constantinople. Christians, together with their archbishop, went outside the city and prayed to God for mercy and an end to the disaster. At this time, one youth was lifted into the air and heard a wondrous angelic singing: "Holy God, Holy Mighty, Holy Immortal." The people, having learned about this revelation, immediately sang an angelic song with the addition of the words: "Have mercy on us" and the earthquake stopped. From that time on, the Trisagion entered the rank of the Divine Liturgy.

At the end of the Trisagion, one reads Apostle - a small fragment (conception) from the epistles of the holy apostles. Then read Gospel, preceded and followed by the joyful praise of God: Glory to Thee, Lord, glory to Thee!", since for a believing Christian there can be no more joyful news than the gospel (Gospel) about the life, teachings and miracles of the Lord Jesus Christ.

After the gospel special litany, at the beginning of which believers are invited to pray to the Lord God from a pure heart, with all the strength of the soul: Rtsem (we will speak, pray) all from the bottom of our hearts and from all thoughts ... "

Next comes a special Litany for the Dead, in which we pray for all our dead fathers and brothers, we ask Christ, the immortal King and our God, to forgive them all sins, voluntary and involuntary, to rest them in the villages of the righteous.

Then pronounced litanies for the catechumens, in which we ask the Lord to have mercy on them, instruct them in the truths of the holy faith (“revealed to them the gospel of truth”) and honored holy baptism (“He will unite them with the saints ... of the Church”).

Then the catechumens are invited to leave the temple: « Elitsy announcement go out. In words: "Elitsy faithful, packs and packs, let's pray to the Lord in peace" The Liturgy of the Faithful begins.

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Liturgy of the catechumens The second part of the Liturgy of the catechumens is called the Liturgy of the catechumens, because catechumens, that is, those preparing to receive Holy Baptism, as well as penitents who have been excommunicated for grave sins from Holy Communion, may be present during its celebration.

According to the righteous John of Kronstadt, the Divine Liturgy is a treasury, a source of true life, because the Lord Himself is in it. “The Divine Liturgy is the greatest and constant revelation of the love of God to us,” said the saint. At one of the previous lessons in our church school, we introduced the students to the proskomedia, the first part of the Liturgy. Today, the cleric of the church in honor of the Intercession of the Mother of God in the city of Pokrovsk (Engels), priest Artemy Dobrynin, will tell about its second part - the Liturgy of the catechumens.

The title of this part of the Liturgy reminds us of those times when the Church had the institution of catechumens, people who were prepared to receive Holy Baptism. They were allowed to attend the Liturgy only until a certain time, when during the service preparations were made for the offering of the Eucharistic Sacrifice itself. And after the deacon's exclamation, "Announcement, come out," they had to leave the temple. And although now no one leaves the temple, the practice of preparing for the acceptance of the Sacrament of Baptism is actively reviving these days.

In addition, the second part of the Liturgy is called upon to prepare all those praying for a worthy presence at the celebration of the Sacrament of the Eucharist, to remind them of the life of Christ, of the saving significance of the Lord's suffering for each of us. Therefore, all believers should try to listen carefully to everything that the priest and deacon say, to delve into the meaning of church hymns and, especially, into the reading of Holy Scripture.

liturgical lesson

The Liturgy of the Catechumens begins with the exclamation of the priest: "Blessed be the Kingdom of the Father and the Son and the Holy Spirit." The priest pronounces this initial exclamation, raising the Holy Gospel above the altar with both hands and making with it the sign of the cross over the antimension.

The initial exclamation is followed by a great, or peaceful litany - a series of prayer petitions pronounced by a deacon or priest on behalf of all those praying during the service. It begins with the words of the deacon: "Let us pray to the Lord in peace." The next petition of the litany - "for the peace from above and for the salvation of our souls" - speaks of the end of a person's earthly life: the Kingdom of Heaven and eternal salvation, which is the goal of the Christian life. The subsequent petitions of the litany focus on earthly existence: believers are called to pray “for the peace of the whole world, for the well-being of God’s holy churches”, for the temple and those who enter it with faith and reverence, for the Patriarch and the ruling bishop, for civil authorities, “for floating, traveling , the sick, the afflicted, the captives”, “about the goodness of the air” (good weather), about the “abundance of the fruits of the earth”, about peaceful times, about deliverance from all sorrow.

Then follow small litanies, and between them the singing of antiphons. This Greek word can be translated as "alternate singing." These biblical songs received such a name in ancient times from the custom of singing psalm verses by two choirs alternately. Two lines - one chorus, the next two - the other, etc.

Antiphons are sung differently, depending on the degree of festivity of a particular day. For everyday days, the singing of ordinary, “everyday” antiphons is supposed: the first is “ It is good to confess to the Lord... "with refrains" Through the prayers of the Mother of God, Savior, save us"(Ps. 91, 2, 3, 16); second - " The Lord reigns, clothed in splendor... "with refrains" Through the prayers of your saints, Savior, save us"(Ps. 92, 1-6).

The second antiphon is joined by the hymn "Only Begotten Son", the author of which was the Byzantine emperor Justinian. The content of this hymn, included in the Liturgy by an imperial decree of 534, is a summary of Orthodox Christology. It was introduced into the Liturgy at a time when Christological controversies still continued to agitate the Orthodox East.

Starting from the "six" saints and up to the twelfth feasts of the Theotokos, the so-called "pictorial" ones are sung. The first antiphon is Bless the Lord, my soul..."(Ps. 102), the second -" Praise, my soul, the Lord"(Ps. 145). The third antiphon is the Beatitudes from Christ's Sermon on the Mount. The singing of the Gospel Beatitudes at the Liturgy has a deep moral meaning. The Beatitudes are the quintessence of the Savior's moral teaching, they contain that “reverse perspective” in which every Christian must live, those virtues that each of us needs for salvation. The Church reminds the faithful of this at the beginning of the Divine Liturgy.

In his work “The Eucharist”, Archimandrite Cyprian (Kern) reveals the symbolic meaning of all actions and chants in this way: “The entire Liturgy is the renewal and remembrance of the entire redemptive feat of Christ; separate parts of the Liturgy also symbolize separate moments or stages of His life on earth. Thus, the proskomedia marks His mysterious birth in the Bethlehem manger. The first part of the Liturgy of the catechumens is the life of the Savior before going out to preach; the singing of the beatitudes during the “pictorial” is timed to this time. Reading the Gospel is preaching to the people itself. In this symbolic designation of the already accomplished Incarnation, the singing of the hymn “Only Begotten Son” has its own meaning. It is always sung as part of the second antiphon, no matter what antiphons are and no matter what holiday is celebrated. This is a kind of confession of faith in the Incarnation of Christ, a solemn recognition by the Church of the Chalcedonian dogma.

small entrance

At the end of the third litany (small), the royal doors open to make a small entrance, or an entrance with the Gospel. To make the entrance, the clergy make three bows before the altar, and then the priest gives the gospel to the deacon. At this time, the priest reads the entrance prayer. In it, the priest asks that angels enter with him and his servants. St. John Chrysostom says: “When a mysterious meal is prepared, when the Lamb of God is slaughtered for you, when a priest struggles for you, when spiritual fire flows from the most pure meal, cherubim are coming, seraphim fly, six-winged ones cover their faces, all incorporeal forces pray for you together with the priest, spiritual fire descends from heaven, from the Most Pure rib blood is poured into the cup for your purification ... "

After that, the clergy go around the throne on the right, cross the high place, go out through the northern deacon doors and stand in front of the royal gates. A light-bearer walks ahead. Further, the deacon crosswise overshadows the east with the Gospel with the words: "Wisdom, forgive." The meaning of these words at the time of entry is explained by the fact that in the East in temples the people are allowed to sit in special stasidia or "forms" at certain moments of worship. During the most important moments of worship, sitting in them is prohibited. And the clergyman, in order to indicate such moments, invites the faithful to stand straight, “simply,” and not to sit. At this time, the priest turns to the priest-bearer and blesses him. The laity often take this blessing personally and bow to the priest. And this is wrong, since this is a sign to the priest-bearer, and not the teaching of the world to those who pray.

While the singers sing the troparia and kontakia of the day of the week, the temple and the feast, the priest reads a special prayer of the Trisagion. This prayer ends with the exclamation: “For Thou art holy, our God, and to Thee we send up glory, to the Father, and to the Son, and to the Holy Spirit, now and ever and forever and ever.” In response to this exclamation, the singers begin the singing of the Trisagion: "Holy God, Holy Mighty, Holy Immortal, have mercy on us."

At the end of the Trisagion, the priest and deacon depart to the high place. From there, the priest teaches peace to everyone. To which the choir, instead of those praying, answers the priest: "And your spirit."

Reading Scripture

The ascent to the high place begins the most important moment in the Liturgy of the catechumens - the reading of the Holy Scriptures. First, the apostolic reading is read, which is preceded by the singing of the prokeimenon, and then the Gospel is read.

During the reading of the Apostle, the priest sits, thereby showing the equality of his rank with the apostolic. Therefore, the sitting of the laity at this time cannot be justified in any way. And the deacon at this time burns the altar, the iconostasis, the primate, the reader, the kliros and the worshipers.

After the reading of the Apostle is over, the alliluary is sung. This singing is preparatory to the reading of the Gospel, increasing its solemnity.

As Archimandrite Cyprian (Kern) writes: “During the singing of the alliluary, the priest silently reads the prayer “before the Gospel”. In this prayer, he asks God to give him and the people an understanding of the gospel words and fear of the blessed commandments, in order to trample on carnal lusts and go through spiritual life.

The reading of the Gospel is also preceded by special solemn exclamations of the clergy. The priest, standing in front of the throne, proclaims: “Wisdom, forgive me, let us hear the Holy Gospel. Peace to all".

Then the deacon reads the corresponding conception or, if required by the charter, then the two conceptions of the Gospel. After that, the priest, blessing the deacon with the words: “Peace be to the good tidings,” and while the singers sing “Glory to Thee, Lord, glory to Thee,” receives the Gospel from the deacon. The priest takes the Gospel and puts it on the high place. This is done in order to unfold the antimension on which the Sacrament of the Eucharist itself is to be celebrated.

Apostolic and Gospel readings have been established for a long time and have their own long history. They are distributed sequentially among the evangelists and begin with the Liturgy of the first day of Pascha.

After reading the Gospel in the ancient Church, the word of edification of the bishop or priest was supposed. This custom was widespread throughout. In modern practice, however, the Gospel is followed by litanies, with which the Liturgy of the catechumens ends: the liturgy, sometimes the funeral, and the catechumens. And the priest delivers the sermon after the end of the entire Liturgy.

In preparing this material, the work of Archimandrite Cyprian (Kern) "The Eucharist" was used

§ 1. The concept of the liturgy of the catechumens

The second part of the liturgy is called the liturgy of the catechumens . This part of the service received such a name from the content in its composition of prayers, hymns, sacred rites and teachings that have a doctrinal, catechumenical character.

In the Ancient Church, during the celebration of this part of the Liturgy, catechumens (catechumens) could also be present with the faithful, that is, persons preparing for Baptism, as well as penitents who were excommunicated from communion.

At this time, the Holy Church reminds those who are praying about the blessings of God and, asking them for the mercy of God, prepares the faithful for a worthy, prayerful participation in the celebration of the Holy Eucharist.

§ 2. Liturgy of the catechumens

· Beginning of the liturgy of the catechumens;

the initial exclamation of the priest;

the great litany

antiphons.

After the dismissal of the proskomedia and the opening of the veil of the royal doors, the deacon performs incense. He first censes the altar, then the cross-shaped throne, going around it from all sides and reading quietly: “In the tomb of the flesh, in hell with the soul, like God, in paradise with the thief, and on the Throne you were, Christ, with the Father and the Spirit fulfill all, Indescribable."

Then the deacon, reading the fiftieth psalm, censes the altar and, leaving the northern doors, censes the iconostasis (first the royal doors, the image of the Savior, then the Most Holy Theotokos, the right and left sides of the iconostasis), the temple and the worshipers. Returning to the altar through the southern doors, the deacon finishes the censing according to custom, that is, he censes the throne from the front (front) side, the high place and the priest, then puts aside the censer and bows to the high place and the primate.

After that, the priest and deacon stand before the altar and, reverently performing threefold worship before it, pray to the Lord God for sending them the grace of the Holy Spirit for the worthy performance of the Divine service.

The priest, raising his hands up, and the deacon, holding the orarion, as during the pronunciation of litanies, send up a prayer to the Most Holy Spirit: “To the King of Heaven, the Comforter, the Soul of Truth, Who is everywhere and fulfills everything ...” (once) - and glorifies the Lord with angelic doxology : "Glory to God in the highest, and on earth peace, good will towards men" (twice).

Then the priest kisses the gospel (in practice, the gospel and the altar), and the deacon the altar.

1. From the day of Holy Pascha until its giving, "Glory to God in the highest ..." is preceded by reading not "King of Heaven", but "Christ is Risen ..." (three times), and "King of Heaven" is read from the day of the Holy Trinity.

2. During the conciliar service, only the primate reads these prayers, and he kisses the Gospel, but all the celebrants pray with him, make three bows before the throne, kiss him and bow to the primate and to each other mutually.

The priest, blessing the deacon, says: "Blessed be our God always, now and forever, and forever and ever."

The deacon, having received a blessing from the priest, asks for his prayers for himself: "Pray for me, holy lord."

Priest: May the Lord correct your steps.

Deacon: "Remember me, holy lord."

Priest: "May the Lord God remember you in His Kingdom always, now and forever, and forever and ever."

The deacon says: "Amen", after which, having bowed to the priest, he goes out to the solea through the northern doors. Standing in front of the royal doors on the pulpit, he reverently bows three times, praying secretly: “Lord, open my mouth, and my mouth will proclaim Your praise.”

The priest, depicting the sign of the cross over the antimension with the Gospel, pronounces the initial exclamation of the liturgy: "Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit, now and forever, and forever and ever."

Choir: Amen.

This initial exclamation (and at the same time the Gospel depicting the sign of the cross over the antimension) means that the beginning of the sacred action will be performed to the glory of the Most Holy Trinity and in grateful remembrance of life, death on the cross and Resurrection of Christ the Savior, described in the Holy Gospel.

On Bright Week and on the celebration of Easter, after the initial exclamation, “Christ is risen ...” is sung with the verses “Let God rise again ...”. From Antipascha (Week of Thomas) until Easter is over, “Christ is risen ...” (three times) is sung without verses. At the time of singing "Christ is Risen ..." the royal doors open.

At the initial exclamation of the priest, the deacon pronounces the great, or peaceful, litany.

Litany called a series of prayer petitions, which are the distribution of short petitions "Lord, have mercy", "Give, Lord."

Litanies are divided into several types.

Great, or peaceful , differs from other litanies in its special completeness of content.

Small Litany is an abbreviation of the great litany.

Special Litany expresses the most diligent prayer to God, it begins with the words “Rzem all ...” (from the first petition) or “Have mercy on us, God” (from the third petition).

Pleading Litany consists of a series of petitions, each of which ends with the words "...we ask the Lord." It begins with the words "Let's fulfill our morning (or: evening) prayer to the Lord."

Litany for the Dead begins with a petition: “Have mercy on us, O God, according to Thy great mercy…”, “We still pray for repose…”.

3. Each time before going out to the solea (pulpit) to pronounce the litanies, the deacon, having crossed himself, venerates the high place and then the primate. He also makes obeisances upon his return to the altar.

The deacon begins the great litany with the following words: “Let us pray to the Lord in peace…” (see the Missal).

1. In the words of the great litany “Let us pray to the Lord in peace…” the believers are called to lift up a church-wide prayer to God in peace, that is, having reconciled with each other, forgiving mutual insults.

2. The great litany lists in detail our petitions to the Lord, but the main content of all her petitions is a prayer for the peace of the whole world.

The priest joins the common prayer of the litany in the prayer of the first antiphon1 and asks the Lord to look upon this temple and those who pray and in it fulfill their bounty and mercy: “Lord, our God, His power is inexpressible…”.

When serving without a deacon, the priest reads this prayer after asking “Most Holy, Most Pure, Most Blessed ...” (therefore, the choir sings slowly “To You, Lord”), and not after the exclamation, since the exclamation is the final part of the secret prayer. The prayers of the second and third antiphons are also read.

The prayer of the first antiphon ends with the exclamation of the priest: "For all glory, honor and worship befits you, the Father, and the Son, and the Holy Spirit, now and forever, and forever and ever."

Choir: Amen.

The deacon, after the exclamation of the priest and bow (during the singing of the first antiphon), departs from the royal doors and stands before the icon of the Savior, holding the orarion, as usual, with the three fingers of his right hand.

After the great litany, the antiphons are sung, which are served on Sundays and feast days by the pictorial psalms 102 and 145. These psalms prophetically depict the mercies of God revealed to the human race, especially through the Incarnation of the Son of God.

The choir sings the first antiphon of Psalm 102: "Bless the Lord, O my soul...".

At the end of the singing of the antiphon, the deacon again stands in front of the royal doors, and, after worship, pronounces a small litany.

Deacon: "Let us pray to the Lord more and more in peace."

Choir: "Lord, have mercy" (etc.)

During the pronunciation of the small litany, the priest in the secret prayer of the second antiphon asks the Lord to save His people and preserve the Holy Church. "Lord, our God..." The priest ends the prayer of the second antiphon with the exclamation: “For yours is the power, and 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.

The deacon, during the singing of the second antiphon, also departs from the royal doors and stands before the icon of the Savior.

The choir sings the second antiphon (psalm one hundred and forty-five): “Glory to the Father, and to the Son, and to the Holy Spirit. Praise, my soul, the Lord…”

Immediately after the second antiphon, a hymn is sung in which the Church briefly expresses the Orthodox teaching about the God-manhood of the Lord Jesus Christ, who became incarnate and suffered for our salvation: “And now… the Only Begotten Son…”.

At the end of the singing of the second antiphon and “O only-begotten Son...”, the deacon again stands in front of the royal doors and pronounces the second small litany: “Let us pray again and again in peace to the Lord.”

Chorus: "Lord, have mercy."

At the end of the litany, the deacon, having bowed, goes into the altar through the southern doors, and the priest in the prayer of the third antiphon asks the Lord to fulfill the petitions of those who pray for the knowledge of His truth and the granting of eternal life to them: In conclusion, the priest proclaims: “For God is Good and Lover of mankind, and we send glory to You, the Father, and the Son, and the Holy Spirit, now and forever, and forever and ever.”

At this time, the royal doors open for a small entrance. Choir: "In Thy Kingdom, remember us, O Lord...".

Note:

1. The antiphons placed here are called pictorial and are sung on Sundays, on the days of the entire Pentecost (from Antipascha to Pentecost), on holidays with vigil, polyeleos and doxology, as well as on hexadecimals, if the Menaion shows: “the song from the canon on the Blessed »; in forefeasts, afterfeasts, and celebrations of the twelfth feasts.

2. The third antiphon is the Blessed Ones. It begins with the words of the prudent thief's confession: "In Thy Kingdom...". Then the gospel verses about the beatitudes alternate with troparia from the song of the morning canon to a feast or saint, or with special troparia of Beatitude from Oktoech.

3. These troparia serve as confirmation, example and evidence of how Christian virtues lead people to eternal bliss.

4. On Sundays, the number of troparia of the Blessed fluctuates between eight and twelve. If the saint is not supposed to be Blessed, then the troparia are taken at eight from the Oktoechos; if a saint or a feast is blessed, then the troparia are read at six from the Oktoechos, and at four from the Menaion; if there are two saints or two feasts, and Blessed are indicated to each, then for four from the Oktoech and for eight from the Menaion (each for four).

5. If the saint is not supposed to be Blessed, then the troparia for six from the Oktoechos are performed, and if it is a pre-feast or after-feast, then from the Menaion - also for six. During the service to the saint with a doxology, a polyeleos, a vigil, the troparia for eight from the Menaion are sung.

6. Troparions on the Blessed alternate in the following order:

on the twelfth - Blessed are the poor in spirit... Blessed are those who weep...;

on the tenth - Blessed are the meek ... Blessed are the hungry and thirsty ...;

on the sixth - Blessed are the peacemakers ... Blessed are the exiles ...;

on the fourth - Blessed are you when you are reviled ... Rejoice and be glad ... "Glory" is the troparion of the canon. "And now" - Theotokos of the canon.

7. On the twelfth Lord's feasts: Nativity of Christ, Theophany, Palm Sunday (Week of Vay), Ascension of the Lord, Pentecost, Transfiguration of the Lord and Exaltation of the Holy Cross, as well as on the day of Holy Pascha and on all days of Bright Week, festive antiphons are sung, placed in menstruation or in the festive Menaion, or in the Triodion.

8. Festive antiphons consist of verses, psalms chosen in relation to the celebrated event, and refrains to them. For example: in the first antiphon, each verse is followed by the refrain: “Through the prayers of the Mother of God, Savior, save us”; in the second antiphon, the refrain: “Save us, Son of God, be born of the Virgin ... you were baptized in the Jordan ...”, etc., depending on the holiday. On the feast of Pentecost, the refrain is sung: “Save us, the Good Comforter, who sing to Ty: Alleluia” (once). On "Glory, and now" the song "Only Begotten Son ..." is sung. On the third antiphon behind each verse is a troparion to the feast.

9. On weekdays, the daily antiphons are sung, placed in the Irmology and at the end of the Apostle. They are sung when there are no instructions in the Charter to sing on the Blessed from the canon and consist of verses of psalms ninety-one: “It is good to confess to the Lord ...” and ninety-four: “Come, let us rejoice in the Lord ...”.

10. The verses of the Old Testament psalms of the daily antiphons are joined by the refrains of the New Testament songs: to the verses of the first antiphon - “By the prayers of the Theotokos, Savior, save us”; the second antiphon - "Through the prayers of Thy saints, Savior, save us"; the third antiphon - "Save us, Son of God, in the saints Divine, singing Ty: alleluia."

2. 1. Small entrance

During the singing of the third antiphon, or Blessed (if the day is Sunday or a holiday), the royal doors open. The priest and the deacon, standing in front of the altar, perform a threefold worship and, according to the established practice, the priest kisses the Gospel and the altar, and the deacon kisses only the altar. Then the priest takes the Gospel, gives it to the deacon, and both go around the altar on the right side, pass through the high place and go out to the salt by the northern doors, in the offering of a candle by the priest-bearer.

The deacon carries the Gospel in both hands. Standing in their usual place on the salt, both clergymen bow their heads, and the deacon quietly says: “Let us pray to the Lord,” and the priest reads the prayer of entry to himself, in which he asks the Lord to create the entrance of angels with the entrance of the clergy, serving them and glorifying God goodness: "Lord, Lord, our God ...".

At the end of the prayer, the deacon, holding the Gospel in his left hand, and in his right hand an orarion and pointing to the east with his right hand, says to the priest: “Bless, master, the holy entrance.”

The priest, blessing, says: "Blessed is the entrance of Thy saints always, now and forever, and forever and ever."

After that, the deacon gives the priest to kiss the Holy Gospel and, having kissed the priest's hand holding the Gospel, he bows to the priest.

At the end of the singing of the antiphon, the deacon, standing in front of the priest in front of the royal doors, exalts the Gospel, depicting a cross with it and loudly pronounces: "Wisdom, forgive."

The word " Wisdom ”The worshipers are given an indication of the high meaning and deep content (wisdom) of the following singing and reading, and the word “forgive” (stand upright!) Is inspired to stand at this time with special reverence and attention in order to comprehend in prayers and sacred liturgy the secret in them God's Wisdom.

Choir: “Come, let us bow and fall down to Christ. Save us, Son of God, resurrected from the dead (on Sunday), singing to Ty: alleluia ”(once).

1. On the days of the singing of the festive antiphons, as well as on the feast of the Meeting of the Lord and on the Day of the Holy Spirit, after “Wisdom, forgive me,” the deacon also utters the “entrance”, that is, a verse from the prophetic psalms related to the festive event, expressing a reverent greeting of the Church to the Son God's.

2. After the entrance verse, “Come, let us worship ...” is not sung, but the troparion and kontakion for the holiday are sung.

3. The entrance with the Gospel serves as an image of the speech of the Lord Jesus Christ for a sermon.

4. Prayers look at the Gospel as at the Lord Jesus Christ Himself, going to preach, and on behalf of the praying choir sings: "Come, let us worship ...".

5. On weekdays, instead of "... resurrected from the dead ...", it is sung "... in the saints (his) Wonderful ...";

on holidays - Mother of God (according to a widespread practice, not confirmed, however, by the Charter): “Prayers of the Virgin ...”;

in the afterfeasts of the Lord's holidays, for example, the Nativity of Christ - "... be born of the Virgin ..."; Baptism of the Lord - "... in the Jordan baptized", etc.

The clergy enter the altar while singing “Come, let us worship…”, the deacon puts the Gospel on the throne. The priest kisses the small icon of the Savior, located on the side of the royal doors, turns to the west, blesses the priest, kisses the same icon of the Mother of God at the royal doors and, entering the altar, kisses the throne.

The choir sings troparia and kontakia.

1. The entrance with the Gospel is called the small entrance, in contrast to the great entrance that takes place at the liturgy of the faithful, when the transfer of the Blessed Gifts from the altar to the throne is performed.

2. Kontakion and troparion - chants that briefly and figuratively express the essence of the holiday or the life of a saint.

The charter on the singing of troparia and kontakia is contained in the Typicon (chapter fifty-two, as well as the second, third, fourth, fifth, twelfth, thirteenth, and fifteenth chapters). For example, “If a saint happens to be vigil in a week”: the troparion is resurrected both to the Theotokos (if the temple is Her) and to the saint, then the kontakion is resurrected; on "Glory" - kontakion to the saint; on "And now" - the kontakion of the Mother of God (temple).

On Sundays and holidays, it is not allowed to sing the kontakion “Let me rest with the saints”. It is also not supposed to proclaim “In blessed sleep” and sing “eternal memory” while singing troparia and kontakions. This can be done through a prayer behind the ambo or, better, at a memorial service.

2. 2. Trisagion

Upon entering the altar, the priest, while singing troparia and kontakia, secretly reads the prayer of the Trisagion chant and on behalf of all believers asks God that He, sung by the Trisagion hymn from the seraphim and glorified from the cherubim, accept it and forgive us from our lips, humble and sinners. every sin, sanctified our thoughts, souls and bodies, and gave us the strength to serve Him flawlessly and righteously until the end of our lives.

"Holy God, even in the saints rest...". This prayer of the Trisagion is also read when instead of the Trisagion, “You are baptized into Christ…” or “To Your Cross…” is sung.

When the singers finish singing the last kontakion on "And now," the deacon, bowing his head and holding the orarion with his three fingers, as usual, addresses the priest with the words: "Bless, master, the time of the Trisagion."

The priest, blessing the deacon, pronounces aloud the end of the prayer of the Trisagion hymn: “Thou art holy. Our God, and we give glory to Thee, to the Father, and to the Son, and to the Holy Spirit, now and forever.

The deacon, having asked the priest for a blessing for the time of the Trisagion, stands in the royal doors facing the worshipers and, pointing with the orarion to the icon of the Savior, and then turning (from the icon of the Savior) to the icon of the Mother of God and further to the throne, loudly pronounces, completing the exclamation of the priest: “And forever and ever".

Chorus: "Holy God, Holy Mighty, Holy Immortal, have mercy on us" (three times).

“Glory to the Father, and to the Son, and to the Holy Spirit, now and forever, and forever and ever. Amen". "Holy Immortal, have mercy on us."

“Holy God, Holy Mighty, Holy Immortal, have mercy on us” (during the hierarchal service, the Trisagion is sung seven times).

1. On the feasts of the Nativity of Christ, Theophany, on Lazarus and Great Saturday, on all days of the Paschal week and on Pentecost, instead of the Trisagion, it is sung:

2. This verse, together with the “alleluia,” is sung in remembrance of the custom of the Ancient Church to perform the sacrament of Baptism of the catechumens in these days.

3. On the feast of the Exaltation of the Life-Giving Cross of the Lord and on the Week of the Adoration of the Cross, instead of the Trisagion, it is sung: “We worship Thy Cross, Master, and glorify Thy Holy Resurrection.”

During the singing of the Trisagion by the choir, the clergy also read it three times (during the singing of the "Yelitsy" or "Thy Cross" these hymns should be read), while reverently performing a threefold worship before the throne, after which the deacon, turning to the priest, says to him: "Command , lord"; kisses the throne and departs through the southern (right) side of the throne to the high place, standing there facing the worshipers.

The priest also kisses the throne and departs to the high place, saying: "Blessed is He who comes in the name of the Lord."

Then the deacon turns to the priest with the words: "Bless, master, the high throne."

The priest, blessing the high place, says: "Blessed are you on the Throne of glory of Your Kingdom, sit on the cherubim, always, now and forever, and forever and ever." And he also stands on the south side of the throne facing the worshipers.

2. 3. Reading the Apostle and the Gospel

At the end of the singing of the Trisagion, when the primate stands on a high place, the reader receives from him a blessing to read the Apostle.1

Prayers are called at this time to listen to the Apostle, and then the Gospel by special proclamations.

The deacon says loudly: "Let's pay attention" (let's be attentive).

The priest from the high place, blessing the worshipers, says: "Peace to all" (as a necessary condition for listening to the word of God).

Reader: “And your spirit” (that is: “we also wish peace to you”).

Deacon: "Wisdom" (let's be careful, for the following reading is wisdom).

Reader and choir: (alternately) (Prokimen, for example, Sunday of the first voice). "Be, O Lord, Thy mercy upon us, as if we put our trust in Thee."

1. Prokimn (from Greek - presenting) called a short verse, preceding the reading of Holy Scripture and usually taken from the verses of the psalm, in relation to daily or festive worship; it indicates the content of the subsequent reading or the essence of the holiday.

2. The prokeimenon is sung in full twice, and the third time the first half of the prokimen is pronounced by the reader, and the second is sung by the choir.

3. If the Charter prescribes the singing of two prokeimns, then the first is sung twice, and the second - once.

4. On Sundays, the Sunday prokeimenon of the ordinary voice is sung. If the twelfth feast of the Lord falls on Sunday, then only the prokimen for the feast is sung.

5. If the feast of the Theotokos coincides with Sunday, or the feast of a saint, or the celebration of the twelfth feast, then the Sunday prokeimenon is sung twice, and the feast once.

6. On weekdays, either one prokimen for the day is sung, or prokimen for the day and the saint, or one prokimen for the feast (twelfth). Moreover, when the prokeimenon is sung to the day and to the saint, then on Saturday, the prokeimenon to the saint is first sung twice, and then once to the day. On the other days of the week, on the contrary, the prokimen for the day is first performed (twice), and then (once) - the prokimen for the saint. (Prokeimnas are found at the end of the Missal and the Apostle, as well as in the Menaion, Triodion, and Octoechos).

After singing the prokeimenon, the deacon proclaims: "Wisdom."

The reader says: “Reading to the Romans of the Epistle of the Holy Apostle Paul”, or: “Reading the Catholic Epistle of James”, or: “Reading the Acts of the Saints”, etc. (Depending on what kind of reading is required).

Deacon: "Let's go."

The reader reads the Apostle.

The reading of the Apostle depicts the preaching of the apostles in the cities and towns (villages) where they were sent by the Savior.

If the Apostle is read from the Acts of the Apostles, then it is preceded by the words: “In those days…”; if from the letters of the Apostle Paul to the Churches, then it begins with the word: "Brethren ..."; if from his Pastoral Epistles, then - "Child Timothy ..." or "Child Tita ..."; if from the Cathedral Epistles, then for the most part - “Beloved ...”, and sometimes - “Brethren ...”.

During the reading of the Apostle and the singing of the alleluary, the deacon, taking the censer and receiving blessings for incense from the priest, censes the throne, the altar, the iconostasis, as well as the priest, then reading the Apostle, the choir and all those praying. For the incense of the iconostasis, then the reader and those praying, the deacon leaves the altar through the royal gates. This burning of incense is performed as a sign of the grace of the Holy Spirit, which descends into the hearts of those who pray, who listen with reverence to the word of God. According to established practice, incense is performed during the reading of the Apostle himself. But it is more correct to incense on the alliluary, which is a kind of prokeimon to the Gospel. Therefore, it is necessary to proclaim the verses of the Alleluia and sing "Alleluia" loudly and solemnly. Just as the prokeimenon is sung before the reading of the Apostle, so the “Alleluia” is sung at the liturgy before the reading of the Gospel. "Alleluia" is a song that glorifies the Lord and announces His coming to earth.

During the reading of the Apostle, the priest sits on the south side of the mountainous place, as equal to the Apostles by the grace of teaching.

Priest (after reading the Apostle): "Peace be thee."

Reader: "And your spirit."

Deacon: Wisdom.

Reader and choir: "Alleluia" (three times).

The reciter reads the alliluary aloud, and the choir sings "Alleluia" after each verse.

During the singing of the alleluary before reading the Gospel, the priest secretly reads a prayer, asking God for himself and those who pray for understanding of the gospel words, fear of the blessed commandments - to overcome lusts and affirmation in spiritual life: "Rise in our hearts, Lord of Humanity ...".

After this prayer, the deacon, before reading the Gospel, approaches the priest, bows his head and, pointing with his orarion to the Gospel (on the throne), says to him quietly: “Bless, master, the evangelist of the Holy Apostle and the evangelist (the name of the rivers of the evangelist of the Gospel being read).

The priest, blessing him, says quietly: “God, through the prayers of the holy, glorious, all-praised apostle and evangelist (the name of the rivers), may he give you a word to him who preaches the gospel with great power in fulfillment of the Gospel of His Beloved Son, our Lord Jesus Christ.”

With these words, he hands over the Gospel to the deacon and again departs to the high place.

The deacon, having said: "Amen", venerates the Gospel and, accepting it from the hands of the priest, kisses his hand. Then the deacon carries the Gospel around the altar through the high place (he stops on the high place and gives it to the celebrant for kissing) and takes it out with the royal gates to the pulpit, where an lectern is supplied for reading the Gospel. (However, when reading “Bless, master, the evangelist…” and “God with prayers…” in the altar, it would be more correct to bring the Gospel to the pulpit right through the royal doors, without going around the throne. In front of the deacon carrying the Gospel, there is a priest-bearer with a candle and puts her in front of the lectern (or standing with her at the lectern), and the choir completes the alliluary.On the ambo, the deacon puts the Gospel on his left shoulder, with his right hand puts the end of the orarion on the lectern, puts the Gospel on it and opens it.

1. On Sundays and feast days, the deacon, having received the Gospel from the primate and, according to custom, having gone out with him to the pulpit, puts the Gospel on the lectern (at the end of the orarion) and, holding it with both hands, proclaims on the pulpit: “Bless, master, the evangelizer… ”, bowing the head on his hands and remaining in this position until the end of the primate’s pronouncement. The primate from the high place pronounces aloud to those praying: “God, through the prayers of the holy, glorious ...” and blesses the deacon with his hand. The deacon says: "Amen", puts the Gospel on the lectern and opens it for reading.

If the service is performed conciliarly, then the primate stands on a high place, the second priest gives the Gospel to the deacon, who carries the Gospel through the high place, letting the primate kiss it, and goes to the pulpit.

If one priest serves without a deacon, then he reads the Gospel on the throne and, at the end of the reading, places the Gospel on the high side of the throne. The proclamations “Bless, master” and “God through prayers…” are omitted.

2. The words "by much power ..." end the prayer for the sending down of power from above for the actual and successful acceptance of the gospel gospel into the hearts of those who pray.

3. The reading of the Apostle is followed by a reading on the pulpit of the Gospel, depicting the preaching of the Lord Jesus Christ Himself to the people. A lit candle signifies the light of the gospel teaching.

4. At the liturgy on Great Saturday, it is not “Alleluia” that is sung, but (on the seventh tone) the verse of the eighty-first psalm (usually before the Shroud): “Rise, O God, judge the earth, as You have inherited in all the nations.” (During this singing, the clergy change into bright clothes).

The priest, standing on a high place, behind the throne, on its southern corner, facing the worshipers, says: “Wisdom, forgive me, let us hear the Holy Gospel. Peace to all".

Choir: "And your spirit."

Deacon: “From Matthew of the Holy Gospel reading” (or from another evangelist, depending on which Gospel the reading is from).

Priest: "Let's go."

1. If two deacons serve, then the deacon who does not read the Gospel says: “Wisdom, forgive me,” and “Let us listen.”

2. Before reading the Gospel, the clergy take off their skufyas, kamilavkas and mitres and put them on only after reading the Gospel.

The deacon reads the Gospel.

During the reading of the Gospel, the clergy and the people stand with bowed heads, as a sign of deep reverence for the word of God.

The priest, at the end of the reading of the Gospel, says to the deacon: "Peace be to you, who preaches the gospel."

Chorus: Glory to Thee, Lord, glory to Thee.

At the end of the reading of the Gospel, the deacon kisses him, closes; takes it and the orarion from the lectern, brings the Gospel to the royal doors and hands it to the priest, kissing his hand.

The priest, having accepted the Gospel, kisses it and places it on the high side of the throne, above the antimension. Following this, he blesses the priest-bearer and closes the royal doors.

2. 4. Special litany, disclosure of the antimension

and the end of the liturgy of the catechumens

Having handed over the Gospel to the priest, the deacon stands on the pulpit and pronounces the special litany. If the priest serves alone, then he himself reads the litany.

Deacon: “We all recede with all our soul and with all our thoughts.”

Chorus: "Lord, have mercy."

Deacon: "Lord Almighty, God of our fathers, we pray Thee, hear and have mercy."

Chorus: "Lord, have mercy."

Deacon: “We also pray for our Great Lord and Father, His Holiness Patriarch Alexy, and for our Lord, His Grace (the name of the rivers of the ruling bishop), and all our brothers in Christ.”

Chorus: "Lord, have mercy."

During the petition for the authorities of the church, the priest reads a prayer in which he asks God to accept the prayer to which the litany calls and send His bounties to people: “Lord, our God, receive this diligent prayer from Your servant ...”.

Then the priest deploys the ilithon and antimension on three sides; only the upper side of the antimension remains unfolded.

Deacon: “We also pray for our God-protected country, its authorities and army, that we may live a quiet and silent life in all piety and purity.”