If you spend the entire hour of Lent attending weekly services, you don’t care about fasting, and you don’t care about the mortality of people. It is necessary to carry out special services for Lent in order to highlight the contrast of these holy days with other days of fate, in order to deeply breathe in the spirit of the Holy Day. The main purpose of special services is the liturgy of the Presanctified Gifts.
...The great fast is flying by. And having flown by, it often eliminates the siege of dissatisfaction. Having spoken, the hour of dawn has passed again, and I have not managed to correct or change. The Great Day is approaching, and I feel that I have deceived this entire Feast of the Great Day, having dishonored myself by fasting in excess. And I know first and foremost that “the kingdom can be taken by force”, that “the high road and the narrow gate”, but I repeat after the sign that “the hours are not the same”, that there is no strength. I’m relaxing myself, I’ll calm down other relaxations.
The planets circle their dance around the Sun.
Our Son is Christ. “For you who revere My name, the sun of righteousness and healing in His exchange has come,” says the prophet Malachi (Mal. 4: 2).So, at the Liturgy of the Presanctified Gifts, the Lamb is pushed with fear and the bell is rung for people to bleed the tribe; And we bow down: and we sing a lot of songs of repentance and praise. And the heavenly powers served the King of Glory together invisibly with us. And all this results in such a prayerful mood, such a rush to stand before Christ, which may never cease.
And the fast will pass, but the reverence will be lost. And after the Great One, other saints will come, and the most important thing is to pray with tears, bow down and fast from the soul. Therefore, we need to breathe deeply into our hearts the sorrow and purpose of Lent, so that the value and severity in which the spirit of disorder penetrates deeply into the skin cells of our spiritual organism.
The Liturgy of the Presanctified Gifts can, without exaggeration, be called the core and center of Lenten divine services.
In some old handwritten services it is called the “Liturgy of the Great Hundreds of Centuries”. It’s effective, These are the most typical services Whose sacred period of fate.The Liturgy of the Rededicated Gifts, as its name itself shows, is sublime in that on it to repent for communion of the Holy Gifts, already consecrated earlier. At the Liturgy of the Rededicated Gifts There is no proskomedia and consecration of the Gifts (Eucharist). І serve the Liturgy of the Rededicated Gifts only during the days of Great Lent on Wednesdays and Fridays, on the 5th day - on Thursdays and on Holy Day - on Mondays, Tuesdays and Wednesdays. In addition, the liturgy of rededicated gifts from the treasure of the temple is holy and holy for the honor of St. God's saints can be found in other days of Lent; Only on Saturday and during the week there is no sleep due to the weakening of the fast during that day.
The Liturgy of the Rededicated Gifts was established in the first hours of Christianity and St. the apostles; but its true appearance appeared in front of St. Gregory Dvoeslovo, Roman bishop, who is alive in the 6th century after R. Chr.
The need for it to be founded by the apostles became apparent
Wow, so as not to spoil the Christians of St. The Mysteries of Christ and in the days of Lent, if, at the peak of the hour, there is no liturgy that will take place properly. The reverence and purity of life of the ancient Christians were so great that going to church before the liturgy meant immediately accepting the Holy Chamber. The lack of piety among Christians has weakened, so that in the middle of Lent, while there is great hope for Christians to lead a good life, it is not visible to those who are ready to begin St. meals during the liturgies of the blessed gifts. And it is a marvelous thought, especially among the common people, that the lay people cannot obtain St. The Mysteries of Christ - the idea is not based on anything. Shchopravda, the little ones don't make it to St. The secret behind this liturgy, for St. the blood that only the unborn receive remains in the union with the body of Christ. All the laity, after proper preparation, after the confession, will be rewarded with St. The Mysteries of Christ and the Liturgies of the Rededicated Gifts.
The liturgy of the rededicated gifts consists of the 3rd, 6th, and 9th Lenten years, the evening liturgy and the holy liturgy. The great liturgical year is divided into series, so that, in addition to the provisions of the three psalms, one kathisma is read each year; The remarkable troparion of the every year is read by the priest in front of the royal gate and the three verses are sung on the choir with prostrations to the ground. ; at the end of the day it can be read prayer of St. Ephraim the Syrian: Lord, Vladiko of my belly! Do not let me have the spirit of medicine, evil, love and marnoslav; Grant me the spirit of wisdom, humble wisdom, patience and love, Thy servant. O Lord, King, grant me to see my sins and not to judge my brother, for blessed are You forever and ever. Amen. (Wonder at the darkness and significance of this prayer here)
Before the most sacred liturgy, the first vespers is celebrated, after which, after the stichera that are sung in the invocations of the Lord, the entrance with the censer is observed, and at the saint’s with the Gospel, from Tuesday to royal brahmi.
After finishing the evening entrance, two passages are read: one from the book of Butt, the other from the book of Proverbs. At the end of the first paremia, the priest at the open temple goes before the people, touching the cross with a censer and a candle to burn, and as if: the light of Christ will shine through to everyone! Believers at this point fall on their faces, as if before the Lord Himself, in His good graces about the enlightenment of their desires with the light of Christ for the fulfillment of the commandments of Christ.
Let me correct myself with prayer, another part of the rededicated liturgy will end, and today the litany begins with the liturgy of the rededicated gifts.
Instead of the original cherubic song, this destructive song is sung:Nina's heavenly powers serve with us invisibly: behold, the King of Glory has entered, and the secret sacrifice has been carried to the end. Let us begin with faith and love, and we will be partakers of eternal life. Hallelujah (trichi).
In the middle of this song there is a great entrance. Paten from St. Lamb from the altar, through the king's gate, to St. The throne is carried by a priest at his side, to whom a deacon with a censer and a priest with a burning candle are passed. Maybutni fall face down to the ground in reverence and holy fear of St. gifts, as before the Lord Himself.
At the hour of the Great Entrance, the Holy Chalice is poured in the scourer, everything is locked and a few clinks of the censer are added, which adds special purity and speed to this action.
The Great Entrance at the rededication liturgy is of particular significance than at the liturgy of St. Zolotousta. Following the rededicated liturgy, at this hour the already consecrated gifts are transferred, the body and blood of the Lord, the sacrifice has been completed, the King Himself of glory, to whom the saint is consecrated. there are no gifts; and after the flowing litany, as the deacon implores, the Lord’s Prayer is sung and the holy prayer is received. gifts from clergy and laity.
Therefore, the liturgy of the rededicated gifts is similar to the liturgy of Zolotoust; Only the prayer behind the pulpit is read in a special way, consisting of an hour of fasting and repentance.
The main feature of the Liturgy of the Blessed Gifts lies in the fact that it does not celebrate the sacrament of the Eucharist, but the faithful partake rededicated Gifts, then, consecrated to us before, at the first liturgy of St. Basil the Great and St. John the Golden Toss.
The beginning of the liturgy of the Presanctified Gifts from the first centuries of Christianity. First Christians often received Holy Communion. The Mysteries of Christ, which are carried out on weekdays. At this time, it was found unfavorable during the days of fasting, as days of sorrow and sorrow for sins, to create a new liturgy, which is the purest service of the church services. If it is possible for the faithful to receive communion in the middle of the day of fasting, it is praised, without violating the character of the Lenten Divine service, to commune with the previously consecrated Gifts on the same day. For this purpose the Liturgy of the Blessed Gifts was introduced during the service of Great Lent. The remaining rites of this liturgy and the written report were compiled St. Grigory Dvoeslov, Pope of Rome, at the sixth century.
The Liturgy of the Presanctified Gifts is celebrated for Wednesdaysі Fridays the first one has six years Great Lent; at the fourth of the fifth century Vel. Posta, When the memory of St. Maria of Egypt; On the 9th of Birth - the holy forty Martyrs of Sebaste (as this day falls on the fast and do not eat on Saturday or week) and first three days of the Holy Day(Vel. Monday, Vel. Tue. and Vel. Wednesday).
The Liturgy of the Presanctified Gifts begins after the Lenten year and develops from eveningі Liturgy of the Highest but only without the most important part - the consecration of Gifts.
Godinnik There will be great hymns (the third, sixty and nineth years), on which, in addition to the primary psalms, are read kafizmi.
After reading the kathisma, the priest comes out and reads in front of the royal gate tropar skin years, with similar vertices, robbing the earth's slope, and spivaks trichi sing this tropar.
U Troparions of the third year We ask the Lord, who sent the Holy Spirit to our disciples, don't let Him out of our sight.
U troparia for the sixth year We pray to Christ, who voluntarily accepted the crucifixion for us as sinners, and blot out our sins.
U troparia of the ninth year We ask Christ, who died for us, to put to death the sinful parts of our body.
At the end of the day, the skin is read with a slope prayer of St. Ephraim the Sirina: "Lord, the Lord of my belly...
This year there is a reading of the proverb from the prophet Esais.
In their ninth year - “image-makers”: sleeping together Nine Gospel Beatitudes, from the added prayer of the robber, who repented on the cross: tell me, Lord, when You come to Your Kingdom"Then a number of prayers are read, with the prayer of Ephraim the Syrian, and letting go."
After this, it begins immediately Vespers liturgical viguk: " Blessed is the kingdom of the Father, and the Son, the Holy Spirit, and forever and ever".
Vespers until small vespers entrance is observed according to the basic order. After the evening entrance and after: "Light quiet...", the reader in the middle of the temple reads two proverbs: one from Butya’s book, which tells about the fall of Adam and his unfortunate inheritance; Others from the parables of Solomon, which encourage love and tease Divine wisdom. Between these proverbs the royal gate opens up and the priest, holding a lit candle and censer in his hands, after saying: "Wisdom vibach!" blesses the believers with them and says: “The light of Christ shines through everyone.”
At this hour, believers, aware of their worthlessness and reverent before Christ, as the eternal Light who enlightens and sanctifies people, sink to the ground.
After another paremia, the royal gate is opened again and in the middle of the temple the verses of the psalm are sung one and three times:
Let my prayer be corrected, for the censer is before You, the work of my hand, the evening sacrifice.
Lord, call to You, smell me; Hear the voice of my prayer...
During the singing of these lords, who pray, heal the colony, and the priest, standing before the throne, repairs Kadinnya.
Then, immediately after this, the evening will end with the prayer of St. Ephraim Sirina: "Lord Vladiko of my belly..." And the main part of the Presanctified Liturgy begins.
On the first three days (Monday, Tuesday and Wednesday) of the Holy Week, the Gospel is read after this prayer, and on the other days the prayer is repeated Litany: especially, about the dumb and about the faithful(two small litanies), as in the primary Liturgy.
After the completion of these litanies, then great entrance, instead of “Like cherubs...” the choir sings: “The heavenly powers serve us invisibly...
At the hour of singing these songs the royal gate opens up. It's happening Sunday afternoon.
After the completion of the first half of this hymn, after the words: “to bear”, the transfer of the Presanctified Gifts from the altar to the throne (great entrance) is initiated: the priest, the candles in front and the deacon with the censer, exit through the hymn The original doors on the salt with a paten on the table and a bowl in the hand And without any notice, the mittens are brought in from the table and placed on the antimension, which is opened in front of the throne. After this, the royal church begins, and the choir will end with interruptions in the singing. The fragments of the Holy Gift have already been consecrated (that is, the Body and Blood of Christ), then those who pray at the hour of transferring them fall on their faces.
Respecting those who do not have the consecration of the Gifts at this Liturgy, everything that stands in vain of this priesthood is skipped. Therefore, after the great entrance, the priest prayed: "Lord and Vladiko of my belly...", Only three remaining parts of the liturgy of the faithful are performed: a) prepared for the faithful until communion, b) communion for clergy and laity ta c) a nickel for communion with permission. Everything happens the same way as in the new Liturgy, with certain changes, which is absolutely significant for the Liturgy of the Blessed Gifts.
Prayer beyond the amvon read differently. This prayer has a priest in the name of the faithful of God, who merits them to complete daily fasting for the purification of soul and body, and to ask that they help them perform a good feat of fasting and preserve the immutable Orthodox faith , come forward as a champion of sin and have the right to bow down to the Holy Resurrection of Christ .
Priest Maxim Ustimenko, clergyman of the Transfiguration Cathedral in St. Petersburg, reports to TV viewers. Transfer from St. Petersburg.
—When is the Liturgy of the Presanctified Gifts celebrated?
— The Liturgy of the Presanctified Gifts is performed exclusively on the day of the Holy Lent and in the first three days of the Holy Day. During the Great Lent, serve Wednesday and Friday. On Strasnoye, we serve on Mondays, Tuesdays and Wednesdays. Dodatkovo The Liturgy of the Presanctified Gifts can be served on the days of the holy saints, for example, since the memory of the 40 martyrs of Sebaste falls on the weekdays, first and other on the day of the chapter of John the Baptist. In St. Petersburg we serve additionally on the riddle about St. Seraphim Viritsky. As the temple saints fall on weekdays, the Liturgy of the Blessed Gifts is celebrated in the same way. Historically, it was served on Wednesdays and Fridays in Sirnyi. Then it came out of practice, so we have a daily Liturgy, although Lent has not yet officially begun.
—Please tell me about the name “Liturgy of the Holy Gifts.”
— The liturgy in the Greek translation is “sleeping on the right.” It is said that everyone who comes to the temple will take part in the Sacrament of the Eucharist. If the fragments are not passed on to the Eucharistic canon itself during the seven-day days of Lent, then they partake of the Gifts consecrated earlier at the Liturgy of St. John Chrysostom. The tribute is the Holy Annunciation of the Most Holy Theotokos, since the Liturgy of St. John of Zolotoust. The rededicated gifts are preserved for a week on the holy throne. During the liturgy that will be served in the present day, the Lambs are prepared and consecrated, from which all the faithful are then communed.
Historically, we associate this Liturgy with the peculiarity of St. Gregory the Word, as he is called in the Orthodox similar tradition, and in the past - Pope Gregory the Great. This Liturgy has been going on since ancient times, and it is connected with the fact that the Holy Gifts were lost for those who could not be present at the temple, and in the hours of persecution for those who hid in the catacombs. These Gifts were saved and distributed by deacons and deaconesses among the faithful, who could not be present at the services, and sometimes it was trusted to the laity themselves. This is how the tradition of preserving the Gifts on the throne began. Ale for the Liturgy of the Blessed Gifts The gifts are withdrawn after the remaining liturgy of St. John Zolotosto, in order to receive communion with them on weekdays.
Why is the Liturgy not celebrated again during the weekdays of Lent? The very word Liturgy means “from the right side”, so that if the faithful join in worship with the resurrected Christ, one by one. The Eucharist is always a great holy, Easter joy. During the days of Lent, Christians voluntarily put themselves in the category of those who repent. The fragments of those who repent were equated to the point of deafness, who were not present at the Liturgy of the faithful and did not partake, could only be present at the Liturgy of the word, if the Word of God is read and the sermon is spoken. On the day of Lent, all Christians equated themselves with those who repent, and indulged themselves in the anaphora brought. Anaphora is on the right of the entire Church, from the primate to the laity, at the moment of the presentation of the Holy Gifts at the Liturgy. Lest you deprive yourself of singing with the Lord, on Wednesday and Friday the faithful partake of the Presanctified Gifts, which brings great joy and strengthening of spiritual forces. Therefore, our fast is completed from Monday to Wednesday, if it is permissible to eat boiled vegetables in the evening. On Thursday and Friday evenings, the statute allows you to drink a little wine. On Wednesday and Friday people took communion and after that they began to eat. This meal was preceded by the evening Liturgy of the Blessed Gifts. She served for about 14 years. Our practice continues in the evening of the 17th-18th year, and on the weekdays of Lent, all services are united: the anniversary, the creative, the vespers. The stench comes out early in the morning, and on Mondays there is another morning. One time, if the memory of the vespers of the 14th anniversary has been preserved in current tradition, is the service of the taking of the Shroud.
— At the Church of the Prophet Elijah on Porokhov, where I have the honor to serve, there are two Liturgies of the Blessed Gifts: Sunday and Evening. People can come and take communion after work. Tell us about the practice of preparation before the evening Liturgy of the Blessed Gifts?
— In St. Petersburg, the tradition of serving the Liturgy of the Presanctified Gifts at Evening began with the gift of the memorable Metropolitan Nikodim (Rotov). Today in the Trinity Cathedral, following the first week of Great Lent, when the Canon of Penitence of St. Andrew of Crete was to be read in the evenings, it was customary to serve two Liturgies: the Sunday and the Evening. Vladika Nikodim himself served and received communion.
First, the tradition of the Vespers Liturgy was destroyed in 1968 in the Church Abroad, after the end of Metropolitan Anthony Surozky. Christians these days work and cannot come to church on weekdays. And the service is even richer, more destructive, and has a repentant character, even more prostrations to the ground. At that same hour there is great joy - to approach the Eucharistic cup and unite with the Lord. From that hour it was allowed to celebrate this Liturgy in the evening. If possible, those who may be suffering from the evening until the Eucharist in the evening should not eat or drink. Of course, it will be commendable that the Church has embraced the food economy. For those who cannot fast for such a long hour, the minimum fast is six years. Then, around noon, you should not eat or drink. If you cannot bear to drink, then you must not drink for at least 3 years. And those people who cannot fast at all, for example, diabetics, can eat. Their Eucharistic fast is touched upon.
—How are the Gifts prepared for the Liturgy of the Holy Gifts?
- Darunki is the holy Lamb. The wine is prepared in the same way as for the primary Liturgy: it is drawn from the prosphora, the right side is perforated at the beginning of the rip of the side of Christ, from which blood and water flowed. Often kill a bunch of lambs. Cooked Lamb - cut out a piece of prosphora with a cross and the inscription “Jesus Christ Nike”. Three Lambs for the new Liturgy and two or more for the Liturgy of the Blessed Gifts are consecrated at the new Divine Liturgy. The lambs that are left for the celebration of the Liturgy of the Blessed Gifts will be drunk with the Eucharistic Blood of Christ. As they are intended for this gift, the Gifts are preserved in them throughout life. If not, then the likeness of the monstrance is taken with a paten, which is covered with a shroud and a cap, so that the Gifts do not fall with a saw, and so that, God forbid, they are not seized by rodents. There may be such outbursts. At the Liturgy of the Consecration of the Gifts, one Lamb appears, and the Liturgy is served on a different one, from which the clergy commune at the beginning and the faithful, who are waiting to approach the Holy Chalice.
— Feedback from the TV viewer: “What to do is that through the inconsistency of the funeral litany, health notes were read. Why should the notes be read at the Liturgy of the Blessed Gifts?”
- Traditionally, the notes on it are read, although fragments of the anaphora are not detected, parts are not caught - there is no proskomedia in its appearance. Reading the notes does not carry the same feeling that is felt at recent Liturgies. After reading the notes about health at the funeral litany, I understand the knowledge of the believing people, and there is no need to be put before church prayer, as before a magical act. This is covered and unacceptable, lest God care for the dead: “I am the God of Abraham, and the God of Isaac, and the God of Jacob, God is not the God of the dead, but of the living.”. With God, everything is alive, that’s all, nothing more, nothing less than incomprehensible, a cover of mercy. There is no sense or place to reveal such anxiety. For the clergyman and the one who submitted these notes, this would be respectful.
— The Liturgy of the Blessed Gifts is sometimes called “evening with the sacrament,” without using the words “Liturgy.” What caused this?
— Shvidshe for everything that the Liturgy conveys anaphora. Anaphora is the Eucharistic canon, if the bread and wine in the cup, through the power of prayer of the entire Church, are supplied to the true Body and Blood of the Lord Jesus Christ, of which we partake. There is no anaphora at the Liturgy of the Blessed Gifts; therefore, it is more so the Eucharistic Vespers. Until the chanting “Let my prayer be corrected” with inclinations it is still vespers, then the transition to a short Liturgy to mark the Great Entrance, a litany, a prayer with lamentations about the day of the communion of the Body and Blood of Christ them and singing the prayer “Our Father”. Before communion, Christians for centuries read the Lord's Prayer.
—Who can benefit from this, that Pope Gregory the Great or Dvoeslov will guess.
- The Roman throne is very old. The hour of the Apostle Peter is drawing to a close. The pontificate of Pope Gregory Dvoeslovo fell on 590-604 years after the birth of Christ. He is already well acquainted with the Byzantine liturgical tradition. At this time, unfortunately, they were already moving between the Orthodox Gathering and the Latin Gathering. At that time the Church was united, and there had not yet been a split in the Churches. It is reported that St. Gregory brought the Liturgy of the Rededicated Gifts to the Sunset. The descendants assume that this existed even before Pope Gregory Dvoeslov. He has a book that in Greek is called “Dialogues” and a conversation about the life of Italian fathers and people in the form of questions and evidence. The teacher is Gregory the Great himself, and the teaching is given by the students. The name of the work “Dialogues” could not be translated into Slovenian language, so they translated “Double syllables”. In Latin, this Liturgy begins to dawn. Catholics now celebrate the month of the month with full rites and days of fasting. And on Great Friday, if we are destined not to attend the Liturgy and communion (with the rare exception that people are dying), on this day at the Liturgy the words of the prophecy are read, the apostle, the Gospel about the suffering of Christ, the rite of worship is celebrated tribute to Christ and after him One receives communion with the Blessed Gifts. This is the only fault, if the Latin Sunset is used to serve this Liturgy, although the Catholics themselves do not know such a term. The name of Pope Gregory of the Two Words is still unknown, but he is remembered as Gregory the Great.
— A call from a TV viewer from Surgut: “What is “participation in condemnation”? Do you need to confess before the council or after this?”
— The Apostle Paul speaks about “communion in judgment” in the Messenger to the Corinthians: « For whoever eats and sings unworthily, he eats and sings self-condemnation without respecting the Body of the Lord» . The point is that a person may internally test his conscience before the sacraments. The Russian Church has developed a tradition of confessing before participating in the Sacrament of the Eucharist. We do not say to what extent the Liturgy is connected with the Sacrament of Confession, because it is not connected in any way: this connection has emerged in the Russian Orthodox Church and has become traditional. Worst of all, you can’t approach the Sacrament of the Eucharist, because you are focusing on someone’s image, for which there was welding, and there is no inner peace of mind. It is necessary from the very beginning to reconcile with your neighbor. Liturgy - the offering of a bloodless sacrifice. To achieve this sacrifice, it is necessary to reconcile, you need heart, inner, peace of mind, if we do not bear any harm on anyone, an image in the heart. Everything needs to be given up, only then can we approach the Holy Chalice and be confident that through the sacrament we will be saved and not condemned. Of course, it is necessary to thoroughly prepare before proceeding to the Sacrament, even if the priest reads the prayer of the Cherubic Song, in which to pray not in the name of the community, as in the temple, but within oneself, as if: “Nothing gіdny". There are no people today, only through the great mercy, kindness and love of God, we are honored to approach the Prison of the Holy Eucharist. It was heard, we believe that it is our Sacrament to serve for salvation and eternal life.
We now have a synodal document that says that before the gathering for the days of Lent, all the years that have reached the end of the century can begin, the remains of sins are considered by the Church as illness. Even if the supers are sharp, only a few illnesses can take their share in the cathedral. In my opinion, believers can begin, those who regularly go to Confession and partake of the Holy Mysteries of Christ. It is good that before the assembly, people confess, take communion, take part in the Sacrament of the Assembly, and then once again receive the Holy Mysteries of Christ. Please discuss this with your confessor.
—How do they not celebrate the sacraments at the Liturgy of the Blessed Gifts?
— This nutrition is focused not only on practical aspects, but also on theological and historical aspects: how the Liturgy of the Presanctified Gifts was formed, and in what form it came to us. Greek, Bulgarian and Serbian Churches are unable to receive communion. In Russian tradition, we do not partake of these silent words, which are part of the Body of Christ. Unborn children from 2-3 years of age, who calmly receive communion often, may be able to receive communion at this Liturgy. It arose from the fact that in the 17th century, the correction of the Liturgy penetrated the Russian services. Latin scholastic theologians began to gradually penetrate Russian theologians: first to Kiev, then to Moscow. It was first adopted by Russian servicemen under Patriarch Joachim, until the end of the 17th century. It was all about Eucharistic superchkas between the Latin Sunset and the Orthodox Gathering. For Catholics, after the split of the Church at the Liturgy, bread and wine are experienced in the Body and Blood of Christ after the words: “Come, go, this is My Body.” It seems that the stench does not smell epic, but in reality it conveys the established words. Catholics clearly speak about those who, after the Instruction, the bread becomes the Body of Christ, and the wine becomes the Blood. We are talking about those that the Body and Blood of Christ are created after the voice of the epiclesia, the invocation of the Holy Spirit, and everyone worships, and in the temple at this hour the choir sings: “We sleep with you.” Apparently, until the 13th century, the view of the Liturgy of the Presanctified Gifts and the Holy Gifts was completely different from the Byzantine Assembly. First of all, there is a riddle about the fact that the Most Reverend Liturgy is celebrated for the consecration of the Holy Chalice. Then the Cup was sanctified by the fact that a portion of the holy Body of Christ was put into it and the Blood of Christ was found in it. It is important that until that hour the Lamb did not drink blood at the new Liturgy, but was preserved on the throne in a dry appearance in the tabernacles, and then broke and was sanctified. In this case, the same words were spoken when a piece of the Body of Christ was placed at the holy chalice. And then, after the fact, as reserve gifts are being prepared for the whole river for the sick at home, this Lamb has begun to drink blood. Step by step, with penetrating thoughts about those that the Gifts melt in Body and Blood, and are bound to succumb to the establishment, it became important to drink the Lamb with Blood. Although in the Russian Church until the 17th century, the Holy Gifts were drunk on many occasions. Then, with the infusion of the idea that only with the establishing words can the wine flow into the Cup in the Blood, they began to drink the Lamb. The deposit of the Blood-drenched Body of Christ in a cup of wine is a holy thing, and not the Blood of the Savior itself. In connection with this, the Russian Church has developed a tradition of not giving communion to the unloved.
Some churches in St. Petersburg have a different approach: they preserve the Holy Blood at the Chalice. That’s why they don’t say that they take communion there after the Liturgy, otherwise it’s not like that. I myself was recently faced with such a situation: a woman came to the cathedral and asked if we could take communion. I said that I could, since she was preparing, confessed, and read the prayers. Vaughn said she was ready, but in the Stavropol Territory the priest does not allow people to receive communion at the Liturgy of the Blessed Gifts and it seems that German people who are sick can receive communion there. Of course, this practice is not entirely correct, although it goes without saying. Saint John of Kronstadt spoke about those who say that a shepherd who does not give communion to the laity at the Liturgy becomes like a shepherd who shepherds himself. This Liturgy is to serve all the faithful. All believers who have experienced conscience and have been prepared have the right to take part and receive communion. And not the obligations, as well as the shepherd, receives communion for the obligations, and the benefits. We are the one Body of Christ, that is what we achieve all at once.
—Feedback from the TV viewer of St. Petersburg: “How do you need to prepare for the Liturgy of the Blessed Gifts?”
— It is necessary to prepare in the same way as for the next Liturgy of St. John of Gold: You read prayers, fast, make confessions, and receive communion with your heart. The only guilty thing is that the troparion to St. Gregory the Dvoeslov is included in the prayers.
—Meals from Deacon Volodymyr from Spain: “What is your church’s practice of sacrificing the “Nina or Heavenly Powers”?
— First, the deacon censes the throne three times, then goes to the altar and incense three times three at a time, then turns to the primate and incense him three times. Then the deacon gets up, and at the same time with the priest he reads the voice “Nina has the power of Heaven to serve with us invisibly.” When the Gift is transferred from the altar to the holy throne, the priest stands on the side of the Royal Brahna and quietly says, “Let us begin through faith and love.” This is the practice of serving in St. Petersburg. The same deacon’s service book, edited by Priest Andriy Mazur, describes the practice of the kadinya.
—Asked from the TV viewer: “What rite should we remember those who slept in Bright Week?”
— And the rite of serving the Liturgy after the rite of the Holy Day. On the day of remembrance of a newly born relative, you can submit a note to the church on the proskomedia, and you yourself will remember the deceased at this time. After the Liturgy, you can meet with your loved ones, pay a cent, greet the deceased with the words “Christ is risen!” And remember him on the day of Radonitsa, when a panakhida is performed with great rites. Most importantly, on the day of remembrance, try to come and tell fortunes at the temple of the deceased. Died - having fallen asleep until the hour of the next coming of Christ, and then having fallen asleep in order to be resurrected from the dead. God has no dead, all are alive, and people are already celebrating Easter joy in heaven, so we pray for the forgiveness of my sins and we believe that the Lord will resurrect him from gunpowder.
- A call from a TV viewer from St. Petersburg: “When I arrived at the church, I realized that I was not ready to receive communion, but I was preparing to speak, there was a church, and the priest was pishov. I ruined myself and took communion without a word. I first received communion from my life, but from the faith that Jesus is God. Now I don’t feel comfortable.”
- I want to tell you that you need to lose your money. It is necessary to believe and be respectful, so that you can come to the Holy Eucharist. The clergy does not confess before the Liturgy of every person, except in the world of need of their confessor. Of course, if you have not yet confessed, you need to come to the temple and get an individual confession so that you can calmly confess all your sins. Make sure to regularly partake of the Holy Mysteries of Christ. There are no good people - we are all unworthy, but we dare by faith in the Lord Jesus Christ. We follow Christ and unite with Him, so that He will be with us forever. Come to the Transfiguration Cathedral, I will be happy to help you and any other person. I ask for mercy from the Transfiguration Cathedral, forever I will radiate you, pray for you, serve you.
— TV viewer: “In the Old Testament it is written: God Jehovah, God of hosts, god Baal. Our God, who we believe is the God of Jehovah?
— The Old Testament has a concept of God’s names. The Hebrew Bible has the stench of ancient Hebrew mine. The Arabic word "Allah" sounds more similar to the Hebrew word. God Baal is not a biblical God, but a pagan god, who was worshiped by the Syro-Phoenicians. The prophets fought against this cult during the period of division between the ancient and modern kingdoms of Israel. The famous prophet of God, Elijah, fought against the cult of Baal and Astarti. The Old Testament has a lot of names of God. The names of Jehovah or Yahweh - try reading the sacred Hebrew letters. This is the One True God of Israel, who was revealed by the prophet Moses on Mount Sinai. Commandment of God: “Thou shalt not take the name of the Lord thy God in vain” lived until this name. The Hebrew alphabet did not have voicings and they began to put dots and drawings, which allowed vocalization, reading voicings, which the Hebrew alphabet does not have. The tradition of reading this name began after the ruin of the Jerusalem temple. Only the high priest was able to recognize the sacred name of God, who decided that the Israelis could not recognize him, since he was suddenly almost a pagan. The pagans practiced cults and could magically worship God. The reading of the sacred letters was spent. In the 19th century there was an attempt to decipher this name: the German meaning was assumed, which is more correct than its reading – “Yehovah”. Voices from “Adona” were presented in tetragrams. So it’s no more than a test. When the Jews read the synodal divine service, then, emphasizing the name God in the text, they muttered and shook their heads, or replaced it with “Adonai the Lord.” For us it is not as important as it sounded in the Old Testament: we invoke God in the name of Jesus Christ, through Him salvation is denied.
—When and how sooner can we begin the Liturgy of the Blessed Gifts, even if the service is long-lasting?
- According to the world's possibilities. Lent is a special hour when we calm down physically, spiritually, and calm down our thoughts and thoughts. The sacrament of the Eucharist must be begun as often as possible. All the faithful have the right to begin both the new Liturgy and the Liturgy of the Blessed Gifts, at least once per week, and for those who are able, two or three times. You will be even more pious. The Liturgy of the Presanctified Gifts was not at all exciting: it begins with the song “Blessed Kingdom” and lasts for about an hour. But in many places, before the Liturgy, all the anniversary books are read and imaginatively, and it becomes boring. Everyone needs to know when the service begins at your church, get ready, come and begin before the Sacrament of Communion.
Transcript: Natalia Maslova
Under the name of the Liturgy of the Rededicated Gifts we understand the Liturgy in which the Holy Gifts are given to believers, consecrated first at the new Liturgy and preserved on the Holy See in the monstrance.
Since ancient times, Orthodox Christians, with special reverence for the Holy Lent as an hour of fasting and repentance, did not perform the rites of the new Liturgy on this day of the Holy Lent, except Saturdays and weeks, but performed Liturgy Turgy of the Most Holy Gifts. The order to hold a new Liturgy on the day of the Holy Pentecost, including Saturday and week, will take place at the 49th Rule of the Laodicean Council. Rule 52 of the Trullo Council also states: “On all days of the Holy Pentecost, including Saturday and the Holy Day of the Annunciation, there is a holy Liturgy, not other than the Presanctified Gifts.” This Liturgy, as its name itself shows, is derived from the Liturgy of St. John Chrysostom and the Liturgy of St. Basil the Great in that it is used for communion of the Holy Gift, already consecrated at the next Liturgy. ii. Therefore, at the Liturgy of the Rededicated Gifts there is no offering or consecration of the Holy Gifts.
The reason for the initial establishment of the Liturgy of the Rededicated Gifts on the day of the Holy Least was that these days are designated for repentance, peace and repentance, and therefore the celebration of a new Liturgy at this hour - ur pure and joyful worship - not crazy because of suvoro, because strictly about one’s sins, that not for the sake of power. Before the fragments of the Divine Body and Blood of Christ become the daily bread for the soul of a Christian, the Church, showing mercy to our mortal nature, which requires a grace-filled exchange at any time, allows believers to partake in not the Holy Pentecost, so that the communion of the Body and the rites of Christ may be spared for a long time. The Liturgy of the Blessed Gifts takes place most importantly on Wednesdays and Fridays of the Holy Pentecost, apparently before the holy doubts of this day, which are specially recognized by the Church for fasting and prayer, as well as on the fourth and fifth anniversary of the Holy Day. ї The feast day is on Mondays, Tuesdays and Tuesdays.
DIANGERY OF THE LITURGICAL GIFTS
The Liturgy of the Presanctified Gifts resembles the first centuries of Christianity. Saint Simeon of Thessalonica (XV century) says: “The Liturgy of the Presanctified Gifts has been going on since ancient times and from the apostolic advances.” Michael Cerularius, Patriarch of Constantinople (XI century) can also testify about this ancient tradition: “The Liturgy of the Presanctified Gifts is ancient and ancient, according to the Holy Church of God even before the secrecy of our Chrysostom and Vasily Veli whom, as can be seen from 49 rules of Laodice. The holy Churches are aware of the unwritten recitation that the secret prayer, read after the transfer of the Holy Gifts to the altar, is due to Saint Athanasius of Alexandria.”
If the Liturgy of the Presanctified Gifts can be called an apostolic institution, it is not because it was written by the apostles themselves, since after the apostles there was no written written liturgical rite. It was not handed down by the apostles in their own right, but the most important part of it - the communion of the Holy Gifts - is preserved during the apostolic hours, as can be seen from the testimony of St. Justin the Martyr. It seems that the deacons brought the Holy Prisons to the quiet, who were not at the church at the hour of the service, and they could receive the Holy Priests on the next or third day, the fragments were not always ready before that. For a long time, there was another meaning: to take with oneself part of the Holy Gifts for the blessed communion, as Tertullian, the Hieromartyr Cyprian of Carthage, St. Gregory the Theologian and other Fathers of the Church testified. Saint Basil the Great speaks about the Egyptian deserters, that the stench, not bothering the priests, kept the Holy Gifts and communed with them. In Egypt, in ancient times, in the place of Alexandria, believers kept the Holy Gifts for communion.
Communion of the Presanctified Gifts, which were preserved in the church, during the divine services, the apostolic hours are drawing to a close. The Apostolic Constitutions say: “After the capture of all the men and squads, the deacons will collect the surplus and take it to the monstrance.” These portions of the Holy Gifts were intended both for the communion of the sick and for the communion of all those present at the services in which the Bloodless Sacrifice was not offered. From 52 rules of the Trullo Council it is clear that even before this Council the Liturgy of the Presanctified Gifts was held at the altar, especially at the Gathering, and the Trullo Council confirmed the events on the day of the Holy Pentecost, on Saturday, the Holy Day of the Blessed I'm sorry. About the Liturgy of the Rededicated Gifts, please note Saint Sophronius, Patriarch of Jerusalem (VII century): “None of the other priests of the Great Basil and John of Zolostom with the Liturgy of the Rededicated Gifts.”
As the apostolic procession may be, the Liturgy of the Presanctified Gifts, both in ancient times and now, cannot be written to anyone. In the most recent handwritten monuments, the rites of the Liturgy were written in the names of the Apostle James, the Apostle Peter, the Evangelist Mark, and Basil the Great. The rites of this Liturgy were performed in the Churches of Jerusalem, Antioch and Alexandria. Saint Basil the Great introduced several changes before the Liturgy: first, the Liturgy was shortened; in another way, before it, the prayers of the most holy Basil the Great were included. In this way, the Liturgy was introduced in the Church of Constantinople, and the services expanded throughout the Christian Assembly, replacing the excessive Liturgical rites.
Until the writing of this Liturgy in the name of St. Gregory the Dvoeslovo (room 604 rubles), then it must remain until late hours (XVI century) and it was on the ground of a deep revolution, whereby the Orthodox Shed was placed before the names and whose holy man, which revived the Roman Church from ancient rites, which were forgotten there and preserved in all their pristine purity at the Gathering (the ceremonies, and the Liturgy of the Most Blessed Gifts). In the Greek synaxars from the 9th century there are reports about the fact that St. Gregory of the Two Words taught the Romans this new Liturgy in the days of Great Lent, and later (Prologue, 12th Birth: Life St. Gregory the Two-Speaker, Pope of Rome) began to be believed in the rule of the Christians of Rome Empire of the current Lenten Liturgy (understandably – Presanctified).
In Russia, since the end of the Studite Statute (XI-XIII centuries), the Liturgy of the Presanctified Gifts was celebrated on all seven-week days of Great Lent (excluding Saturdays and weeks). Since the introduction of the Jerusalem Statute (XIV-XV centuries) of St. Savior the Consecrated and until now, this Liturgy is celebrated only on Wednesday and Friday of Great Lent and on special holy days.
The Liturgy of the Presanctification of the Gifts consists of the pre-consecration of the gifts in the evening, in ancient times the congregation received communion in the evening, and on the Holy Tidecost until the evening there were none, and the Liturgy - a series of prayers for the consecration of the gifts, osk Ilka Dari has already been consecrated.
The peculiarity of this Liturgy consists of the chant “Nina or the Heavenly Powers”, the reading of prayers and ects about the stunned and enlightened or preparing for Holy Baptism, as well as the ects about the faithful before the sacrament of the Holy Gifts and prayers from the pulpit ї.
The gifts that are offered to the faithful at the Liturgy of the Presanctified Gifts are consecrated earlier, during the current Liturgy of St. John Zolostom (on the Syropus Day, on the Vai Day, on the Annunciation, which was celebrated in the week and days), or at the Liturgy of Great Lent).
PREPARATION AND CONSECTION OF GIFTS FOR LITURGICAL DECONSECTION GIFTS
At these Liturgies, for which the Gifts are consecrated for the Liturgy of the Rededicated Gifts, a large number of prosphoras are consumed at the proskomedia, less than 100,000, and the tables themselves are prepared before the consecration of the Lambs for the Holy Orders. Liturgy of the Rededicated Gifts, the Lamb for the skin Liturgy of the bestowals. The Holy Lamb for the Liturgy of the Pre-Consecrated Gifts is prepared at the proskomedia at the same hour as the Lamb is prepared for the Liturgy that takes place on the same day. At the Proskomedia, the priest “recognizes the fat and pierces the first Lamb,” then says the same words and performs the same actions over the Lambs that are being prepared for the Liturgy of the Rededicated Gifts; then he puts them on the paten and covers them with blankets. At the hour of the consecration of the Gifts, after the invocation of the Holy Spirit, the priest expounds in detail the words at once over all the Lambs: “Make bread for her,” and not to say to the multitude: “Bread for her,” because one is Christ, as with this, so with the other. bread When a priest offers the Holy Gifts, he will also offer the Lamb for the Liturgy of the Blessed Gifts. Then, when the priest crushes the first Holy Bread, he puts a part of it (IC) in the rubbing and pours heat into the rubbing. Next, he places the Holy Lamb on his left hand (on his lip), preparing for the Liturgy of the Blessed Gifts, and with his right hand he takes the lie and, having dipped it in the Most Pure Blood, stands with it the Holy Lamb in a cross-like manner, sticking with it 'whichever side along the cross-like cut. The Most Pure Body of Christ, united with the Most Pure Blood, is placed in the tabernacle and preserved until the Liturgy of the Blessed Gifts.
ORDER OF THE LITURGICAL GIFTS
On all the days of the Holy Least, including Saturdays and weeks, the Church encourages us to save the fast until the evening and only in the evening allows us to take it once a day (Typikon, Chapter 8), therefore the Liturgy of the Most Holy Gifts serve after the 9th anniversary and vespers, as directly from 'Eats up with the Liturgy. About the celebration of the Liturgy of the Presanctified Gifts in the evening, St. Simeon of Thessalonica says: “This service is held on the 9th year (on the 3rd afternoon), subject to the Song Statute, which punishes eating once a day - cheri".
The Liturgy of the Presanctified Gifts is divided into two parts: the Liturgy of the Deaf and the Liturgy of the Faithful. Vespers replaces the beginning part of the new Liturgy – the Liturgy of the Stunned. From the rite of the New Liturgy, prayers are taken for the stunned, the preparation of the faithful before communion, the communion itself, and everything after communion.
After the prayer of Saint Ephraim the Syrian “Lord and Master of my life” and bows at the end of the year, the priest in front of the royal temple reads the entrance prayers, more precisely, those prayers that are especially prayed before the Liturgy. After the priest’s cry: “Blessed is our God,” the first prayers and troparia are read: “Have mercy on us, Lord,” and so on. The priest kisses the icon of the Savior and says the troparion: “To Thy most pure image,” kisses the icon of the Mother of God, reading the prayer “Mercy has been drawn” and enters the church with the words of the psalm: “I will go to Thy house.”
The prayer: “Lord, throw off your hand” cannot be read, the fragments of the Bloodless Sacred Order have already been completed. Prayers when putting on the sacred robe are also not read, but the priest marks the skin of the robe, kisses the cross on it and says the words: “Let us pray to the Lord.” The hmara will be observed until the release of the image-makers.
After the anniversary of the image-creating deacon, standing in the primary place - in front of the royal gate, he says: “Bless, Vladiko.” The priest leads the beginning of the Liturgy: “Blessed Kingdom,” whereby we call to cross the Gospel over the antimensum. Then the evening begins as usual.
The reader says: “Come, let us worship” (trichi) and reads the cob (103) psalm. At the hour of reading the psalm, the priest in front of the royal temple secretly reads the evening prayers of the lamp, starting with the fourth, since the first three are read in the small litanies - after the antiphons of the 18 kathismas.
After reading the first psalm, the Great Litany begins and the 18th kathisma is completed, divided into three antiphons. After the skin antiphon, a small litany is performed and prayers 1, 2 and 3 of the antiphon are read by the priest.
At the hour of the recitation of Psalms 18, the kafismas are expected to transfer the Holy Gifts from the Altar to the altar in this manner. The priest places the Gospel behind the antimension, lights up the antimension and knocks on the new paten, on the paten he honors the Holy Lamb before us - the consecration, having taken it from the tabernacle. Then the priest in front of the deacon, who trims the candle (or one, to serve without a deacon), comes to the altar, passing around his trich, having made an incline to the Holy Gifts, put the paten on his head and carry him in front of the deacon, so trims the candle and censer. altar. Having placed the paten on the altar, the priest pours wine and water into the Holy Chalice, censes the mirror and covers and covers the paten and chalice, without reading the prayers, only after the incense and the cover of the Holy Gifts he prays: “Through the prayers of our holy fathers, Lord Jesus Christ, Our God , have mercy on us."
After the completion of the kathisma and after the small litany, the following is sung: “Lord, call to Thee, hear me” and the verses to “Lord, call.” When the remaining verse on “Glory and ninies” is sung, the royal gates open, and there is an entrance from the censer and from the Gospel, just as the Gospel is read at the Liturgy. The Apostle and the Gospel are read at the Liturgy of the Presanctified Gifts on the day of remembrance of the great saints (24 February, 9th century Art.) and on the day of the temple saints. Only one Gospel, without an Apostle, is read at such a Liturgy during the first three days of the Holy Day. At the hour of entry, the priest secretly reads the evening entrance prayer. After entering, “Light Quiet” and the prokemen are sung, then the proverbs are read: first - from the Book of Butt, friend - from the Book of the Proverbs of Solomon.
After the first paremia, the royal temple is completed and 2 prokemenia are sung. The deacon, approaching the priest, shouts: “Punish.” The priest, holding a censer and a candlestick with a candle in his hands, stands before the Holy See before the Descent and, raising the cross, says: “Wisdom, priest.” Then he storms out and, in awe of the people, shouts: “The light of Christ will shine through everyone.” This sign indicates that in ancient times, on the day of the Holy Lent, the priest touched with a burning candle those who were preparing for Holy Baptism before leaving the church. This symbolized the blessed light that is taken away from the Sacrament of Baptism. Autumn, in addition, as if it replaces the reading of the Gospel - the Light of Christ - and means that the Old Testament ancestors and prophets (the slogan “The Light of Christ enlightens everyone” is between the two pairs They were illumined by the very Light of God, who enlightens everyone. Next we read another proverb.
After reading the proverbs, the verses from the evening psalm (140) are sung: “Let my prayer be corrected” and “Lord, call to You, listen to me”, “Lord, preserve my lips,” “Do not let my heart fail.” After everyone, the choir sings: “Let me get better.” Following the words of St. John Chrysostom, the holy fathers meant that this psalm should be read every day at dawn not only because it would be remembered about the sacrifice of the evening, but also because it would be good to serve as a ritual medicine against sins. Therefore, on the day of fasting and repentance, in order to strengthen the prayers, this psalm should be sung by the daughters. These verses of psalms began to be sung at the Liturgy of the Presanctified Gifts for Patriarch Sergius of Constantinople (612 rubles).
At the hour of the chant “Let us get better,” the people shed their knees to the ground, the priest stands in front of the altar and censes it, and when the chanting of “Let us get better” remains, the censer is given to the deacon, who stands in front of the altar and incense it until the end of the song. wu "Hai to get better." The priest bows down before the altar. The statute instructs spivs to shed their knees at the hour when the stench is strong from the spiv, “Please let me get better.” After singing “Let me get better,” the prayer of St. Ephraim the Syrian is said with three great bows.
The chant “Please let me get better” ends the evening service; Next comes the Liturgy. The deacon leads the day in a litany, at which time the priest secretly reads the prayer of the old prayer service that is read at the new Liturgy. Then follows a litany about the stunned, for whom the priest secretly prays, so that the Lord will enlighten their souls and bodies and secure them to His verbal flock.
After the order for those who are stunned to leave the church, from the middle of the fourth generation of the Holy Pentecost, the same litany is given about preparing for the Enlightenment (that is, until Epiphany), and the Church prays for them, so that the Lord will illuminate their mind, instructing them in the faith, affirming wonders for Nadia, perfecting for Love and making them members of the Church.
Next, the litany for the faithful is read, and the priest secretly reads two special prayers for the faithful. These prayers, like the first prayers for the stunned, become a special feature of the Liturgy of the Blessed Gifts. In the first prayer, the priest prays that the Lord will cleanse our mustache, and in the second - about the day of the rise of the King of glory and about the non-judgmental communion of the Holy Mysteries.
The act ends with the priest’s bow: “According to the gift of Thy Christ.” Then the transfer of the Holy Lamb from the altar to the Throne occurs. The song is sung: “Nines of the Heavenly Powers”, at the hour of singing the royal temple bows down, the deacon censes the holy meal (just the “front edge”) and the altar. The priest and the deacon, standing in front of the Throne, with small bows, sing the song: “Nine heavenly powers” and go to the altar. The priest worships three times, burns three incense and a treasure on the deacon's shoulder in the wind, which covered the Holy Gifts. He himself takes the paten with the Divine Mysteries with his right hand and taps it on his head, rubs it with wine with his left hand and carries it, touching his white breasts. The deacon passes the priests with the censer, which is often the censer. Passing from the altar through the ancient doors and the royal gates to the Throne, the priest and deacon do not beg for anything, and all those present fall on their knees, giving proper worship to Christ God, in the Holy Priests of existence. After the presentation of the Holy Gifts until Sunday, everyone rises from their knees and continues singing with the words: “Let us begin through faith and love.”
After placing the Holy Gifts on the Throne and covering them, the priest reads the prayer “Lord and Master of my life” with three great bows.
After the Great Entrance, the curtain closes, but not open, but only halfway, as a sign that the Holy Sacrament is sacred, and the last thing has been revealed to us, but it is inevitable for us, just as the very sacrament of our redemption that has been revealed is inevitable. through suffering and death Lord Jesus Christ. The imperfect closure of the veil has the same significance as the closure of the royal curtains on the new Liturgy, and also indicates that the Liturgy of the Presanctified Gifts is not a unique Liturgy.
At the Pre-Consecration Liturgy there is no consecration of the Gifts, so behind the great entrance there are prayers before the communions of the faithful. The deacon prays the litany: “We conclude our evening prayer,” which begins with the chant “About the conferred and rededicated honorable gifts,” so that the Lord may accept them from His heavenly Altar and send us grace and the gift of the Holy Spirit; Then the initial passages of this litany appear. At this hour, the priest secretly reads a prayer about the cleansing of the future from all filth, about the day of communion of the Holy Gifts. This prayer is attributed to Saint Athanasius the Great. The litany ends with the chorus: “And make us worthy, Vladiko,” and “Our Father” is sung.
After the Lord’s Prayer, the faithful call upon their fellows, and the priest prays that the Lord grants us the right to partake of the Holy Mysteries. After the vigil “By grace and bounty,” the priest reads the prayer from the new Liturgy “Be present, O Lord.” After this prayer, the priest and deacon worship three times, saying: “God, cleanse me, a sinner.” The priest puts his hand under the wind and shakes the Life-Giving Bread with reverence and fear. The deacon says: “Let us attend,” the priest says: “The Holy of Holies is presanctified.” At this hour the other half of the curtain closes. The blatant singer sings: “Taste and drink.” At this hour, the clergy partake of the Body of Christ, drenched in Blood, and then prepare the Gifts for communion to the people. For which the priest recites the Holy Gifts and celebrates the Holy Lamb, as at the new Liturgy. Part of the “ІВ” is put into the chalice, without leaving anything out, the deacon pours in warmth, without leaving anything out.
After the communion of the clergy, the royal church rises and the deacon says: “For the fear of God.” The choir instead of “Blessed is He Who Come” sings: “I will bless the Lord at every hour, His praise is on my lips.” For a long time, at the hour of communion, the faithful sang the entire 33rd psalm, from which this verse is taken.
After giving communion to the laity, the priest says: “Save, O God, Thy people.” The choir sings: “Eat the bread of heaven and drink the cup of life and drink that the Lord is good.”
Afterwards, the priest taps the paten on the head of the deacon, and then transfers him to the altar.
Then the priest, having secretly chanted the words “Blessed is our God” and taking the cup to his hands, says: “Forever, never and ever” and transfers the cup to the altar. Choir: Amen. Let our lips repeat themselves.” The deacon says the primary litany: “Probach, receive.” The priest makes an antimension and, after the litany, leaves the day to read the prayer behind the pulpit. This prayer has a special place, connected with the hour of fasting. Her priest asks God to vouchsafe us with a good deed to fight, to break the fast, to pursue the undivided faith, to destroy the heads of the invisible serpents, to show up through the triumphs of sin and to “reach out to worship” the Holy Resurrection without hesitation. nude
After the prayer behind the pulpit, the choir sings “Be the Name of the Lord,” then Psalm 33 is read. The priest secretly reads the prayer “Tomorrow to experience the Holy One,” in which he asks the Lord, having brought us into these honorable days and having made us worthy to partake of the Holy Mysteries, to show us as descendants of His Kingdom. The deacon reverently hears this prayer, after which the Holy Gifts are celebrated. Then the antidor is distributed and the initial release takes place, on which St. Gregory the Two Words († 604 rubles) is inscribed, in whose name the Liturgy of the Rededicated Gifts is written.
At the end of the Liturgy of the Presanctified Gifts (as well as at the end of the vespers after the Holy Years), when the saints consecrate, there are two releases: the present day and the next day (for example, on Mondays - the release Monday and Tuesday; for Tuesdays – Tuesday and midday).
PECULIARITIES OF LEPTEN EVENING, WHEN THE LITURGY OF THE REBRANCHED GIFTS IS NOT PERFORMED.
Vespers does not last long and begins immediately after the image-creating prayer (after the prayer of St. Ephraim the Syrian) with the prayer “Come and worship.”
At this evening's event, a café rises as the evening celebrations take place, which connects with the Liturgy of the Dedicated Gifts. After the skinny “Glory,” the choir sings: “I nini”: “Hallelujah” (3), “Glory.” Read: “I Nini” - and further read the coming “Glory”. In this manner, there is no litany between “Glories” and kathisma. After the kathisma, a small litany is sung, and after a vigil the stichera on “Lord, I cry” are sung.
There is no entrance. The royal gate on the north side of the church has been completed. After another paremia, the reader reads “Vouchsafe, O Lord,” and begins the litany “Let us conclude the evening prayer,” then sings the stichera at the top.
After the stichera on the verses - “Nina lets go”, according to “Our Father” - troparia: “Virgin Mary, Rejoice”, “Christ’s Baptist” and so on. Then - “Lord, have mercy” (40), “Most honorable Cherub”, “This blessed one”, “Heavenly King” and the prayer of St. Ephraim the Syrian. On the evening of the week at this place of service, the priest says: “Glory to Thee, Christ God” and officiates.
Detailed investigation of Lenten vespers during the 1st week of Great Lent – div. “Divine services of Vkazivka for 1951” (Part 1.S. 55–58). It is also necessary to ensure that the completion of the Lenten Vespers is completed in the week of the evening and the completed Vespers, as well as the creative ones, if there is no Liturgy of the Consecrated Gifts and if the Liturgy is to be served.
Since on one of the weekdays of Great Lent, in which the regular Liturgy is not celebrated (that is, Monday, Tuesday, Wednesday, Thursday and Friday), the Church will be holy, then on that day the Liturgy of the Blessed Sacrament is celebrated. Readings of the Apostle and the Gospel “May you get well” "
“Let my prayer be straightened like a censer before You...”
And even though the Orthodox service is not easy, there is a lot of nourishment associated with the skin of believers. And with the Presanctified One - especially: they have come to serve, what is wrong, how is the rite of the evening, how to prepare for her, who can receive communion with her, who does not... And there are a lot of stories connected with her. For example, one priest I know did not receive communion at Presanctification, not only are they silent (they are not given communion, since the stench cannot permeate the solid part), and they burned no one, instilling in the parishioners that frequent communion is impious, we are sinners and worthless (even though you , serving, taking communion...).
Another - as this service was served on the previous day, on Wednesday and Friday, then on Wednesday they received communion, but on Friday - not: the preparations were prepared until Friday, as was carried out, the week before, the gifts were very dry, it was not easy to split them up , and the father, as it turned out, was mortally afraid to let in and waste, even if he wanted to scream.
And another young priest (me), who had first begun to serve the Presanctified One, was guarded: “If you are talking in vain, just say: “What about the saints of our father Gregory the Dvoeslov”, otherwise don’t even think about saying: “The Pope of Rome,” the grandmother fell for ecumenism itsyami fuck!...”
Of course, the headache that the believer suffers from at Presanctification, as well as at the Liturgy of every day - who should receive communion? And the answer is rooted, obviously, in the heart and conscience of the one who asks. It has already been said many times: the priest is not guilty of being a Cerberus at the Chalice; he cannot self-controlledly dispose of the sacraments and drive away with rifle butts those who came before him at the call of Christ: “Accept, go...”. It’s just not possible for you to eat what is called a indulgent, and even more so, it’s as easy as possible to get ready for food.