What does the divine liturgy in the church consist of? Glorification of the Mother of God

Life in the Church is a grace-filled communion with God - love, unity and spiritual path to salvation. Not everyone knows what liturgy is.

The Divine Liturgy is more than prayer. It represents action both general and personal. Liturgy involves a structure that includes prayers and readings from holy books, celebratory rituals, and choral singing, in which all parts are tied together. Understanding worship requires spiritual and intellectual effort. Without knowing the rules, regulations and statutes, it is difficult to experience the new, wonderful life in Christ.

History of the Divine Liturgy

At the hour of the main and most important divine service for believers, the Sacraments of the Eucharist, or. Sacrament of Communion It was done for the first time by our Lord Himself. This happened on Maundy Thursday before his voluntary ascension to Golgotha ​​for our sins.

On this day, the Savior gathered the apostles, delivered a speech of praise to God the Father, blessed the bread, broke it and distributed it to the holy apostles.

Commitment Sacraments of Thanksgiving or Eucharist, Christ commanded the apostles. They spread the covenant throughout the world and taught the clergy to perform the liturgy, which is sometimes represented by mass, since it begins at dawn and is served until noon, before lunch.

Eucharist- this is a Bloodless sacrifice, because Jesus Christ made a blood sacrifice for us on Calvary. New Testament abolished the Old Testament sacrifices, and now, remembering the sacrifice of Christ, Christians offer God a Bloodless Sacrifice.

The Holy Gifts symbolize the fire that burns away sin and defilement.

There have been cases when spiritual people, ascetics, at the hour of the Eucharist saw the appearance of heavenly fire, which descended on the blessed Holy Gifts.

The origin of the liturgy is the Sacrament of Great Holy Communion or the Eucharist. Since ancient times it has been called liturgy or common service.

How the main liturgical rites were formed

The rite of the Divine Liturgy did not take shape immediately. Starting from the second century, a special examination of each service began to appear.

• At first, the apostles performed the Sacrament in the order that the Teacher showed.
• In the time of the apostles, the Eucharist was combined with meals of love, during the hours during which believers ate food, prayed and were in fraternal communion. The breaking of bread and communion took place after.
• Later, the liturgy became an independent sacred act, and the meal was served after a joint ritual action.

What are the liturgies?

Different communities began to create liturgical rites in their own image.

The Jerusalem community celebrated the Liturgy of the Apostle James.

In Egypt and Alexandria they preferred the liturgy of the Apostle Mark.

In Antioch the liturgy of the holy enlightener John Chrysostom and St. Basil the Great was celebrated.

United in meaning and original meaning, they differ in the content of the prayers that the priest says during the consecration.

The Russian Orthodox Church celebrates three types of liturgy:

Saint of God, John Chrysostom. It takes place on all days except Great Day. John Chrysostom shortened prayer requests Venerable Basil the Great. Grigory Dvoeslov. Saint Basil the Great very much asked the Lord for permission to perform the Divine Liturgy not according to the prayer book, but in his own words.

After spending six days in fiery prayer, Basil the Great was awarded permission. The Orthodox Church celebrates this liturgy ten times a year:

• When is it celebrated? Christ's Nativity and on Holy Baptism on Christmas Eve.
• In honor of the saint's feast day, which takes place on January 14th.
• On the first five Sundays of Lent before Easter, on Great Maundy Thursday and Great Holy Saturday.

The Divine Liturgy of the Holy Presanctified Gifts, compiled by Saint Gregory the Dvoeslovos, is served during the hours of Holy Pentecost. According to the rules of the Orthodox Church, Wednesdays and Fridays of Lent are marked by the liturgical rules of the Presanctified Gifts, which are consecrated during Communion on Sunday.

In some areas, Orthodox Churches serve the Divine Liturgy to the Holy Apostle James. This happens on October 23, his memorial day.

The central prayer of the Divine Liturgy is the Anaphora or repeated petition to God to perform a miracle, which consists of the application of wine and bread, symbolizing the Blood and Body of the Savior.

"Anaphora", translated from Greek language means "exaltation". While saying this prayer, the clergyman “offers” the Eucharistic Gift to God the Father.

There are a number of rules in Anaphora:

1. Praefatio is the first prayer that contains thanksgiving and glorification to God.
2. Sanctus, translated as saint, sounds like the hymn “Holy...”.
3. Anamnesis, in Latin What matters is remembrance; here the Last Supper is remembered with the fulfillment of Christ’s hidden words.
4. Epiclesis or invocation - invocation of the lying Gifts of the Holy Spirit.
5. Intercessio, intercession or intercession - prayers are heard for the living and the dead, in remembrance of the Mother of God and the saints.

In large churches, the Divine Liturgy occurs daily. The duration of the service is from one and a half to two hours.

Liturgies are not held on the following days.

Celebration of the Liturgy of the Presanctified Gifts:

• Preparation of the substance for the creation of the Eucharist.
• Preparing believers for the Sacrament.

The performance of the Sacrament, or the act of consecrating the Holy Gifts and Communion of believers. The Divine Liturgy is divided into three parts:

• the beginning of the sacrament;
• liturgy of catechumens or unbaptized and penitents;
• Liturgy of the Faithful;
• Proskomedia or offering.

Members of the first Christian community brought bread and wine themselves before the liturgy for the Sacrament. The bread that believers eat during the liturgy is called in church language prosphora, which means offering. Currently, in the Orthodox Church, the Eucharist is celebrated on prosphora, which is prepared from yeast dough kvass kneading.

Sacraments

In the sacrament of proskomedia, five prosphoras are used in tribute to the memory of the miracle of feeding 5 thousand people with Christ.

For communion, one “lamb” prosphora is used and the proskomedia is done at the beginning of the ritual in the altar during the reading of the hours. The proclamation “Blessed is our God,” which precedes the 3rd and 6th hours, is associated with the coming of the Holy Spirit to the apostles, the crucifixion and death of the Savior Christ.

The third hour is the initial exclamation of the proskomedia.

Liturgy of the Hours

The Divine Liturgy of the Hours is a prayer said on behalf of the entire People of God. Reading the prayer of the hours is the main duty of priests and those who must pray for the prosperity of the Church. The Liturgy of the Hours is called the voice of the Teacher Christ. Every believer must join in choral praise, which in the liturgy of the Hours is continually offered up to God. According to church traditions, the Liturgy of the Hours is not obligatory for parishioners, but the Church advises the laity to participate in the reading of the Liturgy of the Hours or to independently read the Hours according to the prayer book.

Modern church practice involves the priest performing a proskomedia at the altar during the Third and Sixth hours of reading.

Proskomedia is an important and main component of the Divine Liturgy; it takes place on the altar, because the Gifts of Consecration have a special symbolic meaning.

The priest uses a copy to cut out a cubic shape from the middle of the Lamb's prosphora. The cut out part is called the Lamb and testifies that the Lord, as an inherently blameless Lamb, offered himself to the slaughter for our sins.

The preparation of the Gifts has several main meanings:

• Memories of the birth of the Savior.
• His coming into the world.
• Golgotha ​​and burial.

The cooked Lamb and the parts that are taken out from the other four prosphoras signify the fullness of the heavenly and earthly Church. The cooked Lamb is placed on a golden plate, the paten.

IN second prosphora n intended for worship of the Mother of the Blessed Virgin Mary. A triangular-shaped particle is cut out of it and placed to the right of the Lamb particle.

Third Prosphora formed as a tribute to memory:

• John the Baptist and the holy prophets,
• apostles and blessed saints,
• great martyrs, unmercenaries and Orthodox saints who are remembered on the day of the Liturgy,
• righteous holy parents of the Mother of God, Joachim and Anna.

The next two prosphoras are for the health of the living and the repose of departed Christians; for this, believers put notes on the altar and the people whose names are written in them are awarded the piece taken out.

All particles have a specific place on the paten.

At the conclusion of the Divine Liturgy, the parts that were cut from the prosphora at the hour of sacrifice, poured out by the priest into the Holy Chalice. Further, the clergyman asks the Lord to take away the sins of the people mentioned during Proskomedia.

Second part or Liturgy of the Catechumens

In ancient times, people had to carefully prepare to receive holy baptism: study the basics of the faith, go to church, but they could only get to the liturgy until the Gifts were transferred from the altar to the church altar. At this time, those who were catechumens and excommunicated from the Holy Sacrament for grave sins, had to go out onto the porch of the temple.

In our time, there is no announcement or preparation for the Holy Sacrament of Baptism. Today people are baptized after 1 or 2 conversations. But there are catechumens who are preparing to enter the Orthodox faith.

This action of the liturgy is called the great or peaceful litany. She reflects the sides human existence. Believers offer prayer: about peace, the health of the holy churches, the temple where the service is held, a prayer word in honor of bishops and deacons, about the native country, the authorities and its soldiers, about the purity of the air and the abundance of fruits needed for food and health. They ask God for help for those traveling, sick and in captivity.

After the peaceful litany, psalms are heard, which are called antiphons, because they are alternately performed on two choirs. When singing the Gospel commandments of the Sermon on the Mount, the royal doors open, and a small entrance occurs with the Holy Gospel.

Clergyman lifts the gospel up, thereby marks the cross, saying: “Wisdom, forgive!”, as a reminder that one should be attentive to prayer. Wisdom carries the Gospel, which is carried out from the altar, symbolizing Christ's coming out to preach with the Good News for the whole world. After this, pages are read from the Epistle of the Holy Apostles, or the book of the Acts of the Apostles, or the Gospel.

Reading the Holy Gospel ends with an intense or intensified litany. At the hour of the special litany, the clergyman reveals the antimension on the throne. Here there are prayers for the deceased, a request to God to forgive their sins and place them in the heavenly abode, where the righteous are.

After the phrase “Catechumens, come forth,” unbaptized and repentant people left the church, and the main sacrament of the Divine Liturgy began.

Liturgy of the Faithful

After two short litanies, the choir performs the Cherubic Hymn and the priest and deacon transfer the consecrated Gifts. It says that there is an angelic army around the Lord, which constantly glorifies Him. This action is the entrance of the Great. The earthly and heavenly Church celebrate the Divine Liturgy together.

The priests enter the royal doors to the altar, places the Holy Chalice and paten on the throne, the Gifts are covered with a veil or air and the choir finishes singing the song of the Cherubim. The Great Entrance is a symbol of the solemn procession of Christ to Golgotha ​​and death.

After the transfer of the Gifts has taken place, the litany of petition begins, which prepares parishioners for the most important part of the liturgy, for the sacrament of the consecration of the Holy Gifts.

All those present sing the Creed prayer.

The choir begins to sing the Eucharistic canon.

The Eucharistic prayers of the priest and the singing of the choir begin to alternate. The priest talks about the establishment by Jesus Christ of the great Sacrament of Communion before His voluntary suffering. The words that the Savior spoke during the Last Supper are reproduced by the priest loudly, at the top of his voice, pointing to the paten and the Holy Chalice.

Next comes the Sacrament of Communion:

In the altar, the clergy crush the Holy Lamb, administer communion and prepare Gifts for the faithful:

1. the royal doors open;
2. the deacon comes out with the Holy Chalice;
3. the opening of the church royal doors is a symbol of the opening of the Holy Sepulcher;
4. the removal of the Gifts speaks of the appearance of the Lord after the resurrection.

Before communion, the clergyman reads a special prayer, and the parishioners repeat the text in a low voice.

All those receiving communion bow to the ground, fold their hands in a cross on their chest and near the chalice they say the name received at baptism. When communion has taken place, you must kiss the edge of the Chalice and go to the table, where give prosphora and church wine, diluted hot water.

When everyone present has received communion, the cup is brought into the altar. The parts that were taken out from the brought and service and prosphoras are lowered into it with a prayer to the Lord.

The priest then reads the blessed speech to the faithful. This is the last appearance of the Blessed Sacrament. Then they are transferred to the altar, which once again recalls the Ascension of the Lord into heaven after his Holy Resurrection. On the Last Time, believers worship the Holy Gifts as if they were the Lord and offer gratitude to Him for Communion, and the choir sings a song of thanks.

At this time the Deacon puts a short prayer, giving thanks to the Lord for Holy Communion. The priest places the antimension and altar gospel on the Holy Altar.

Loudly proclaiming the end of the liturgy.

End of the Divine Liturgy

Then the clergyman says the prayer behind the pulpit, last time gives a blessing to praying parishioners. At this hour, he holds the cross facing the temple and dismisses it.

Church word "Dismissal" comes from the meaning of “to let go.” It contains a blessing and a short petition from God for mercy by a clergyman of the Orthodox people.

Vacations are not divided into small and great. The Great Dismissal is complemented by the commemoration of the saints, as well as the day, the temple itself and the authors of the liturgy. On Holidays and Great Days Easter week: Maundy Thursday, Friday, Holy Saturday commemorates the main events of the holiday.

Release procedure:

The priest proclaims:

1. “Wisdom”, which means let us be careful.
2. Then there is an appeal to the Mother of the Blessed Virgin Mary.
3. Thanks to the Lord for the service being done.
4. Next, the clergyman pronounces the dismissal, addressing the parishioners.
5. After this, the choir performs a multi-year performance.

The Liturgy and the main Sacrament served by Holy Communion is the privilege of Orthodox Christians. Since ancient times, weekly or daily Communion was provided.

Anyone who wishes to receive communion during the Liturgy of the Holy Mysteries of Christ must clear his conscience. Before Communion liturgical fast must be performed. The meaning of the main Sacrament of Confession is described in the prayer book.

Preparation is necessary for the privilege of Communion

He prays to work diligently at home and to attend church services as often as possible.

On the eve of the communion itself, you need to attend the evening service in the Temple.

On the eve of communion they read:

• The sequence that is prescribed in the prayer book for the Orthodox.
• Three canons and: a canon of repentance to Jesus Christ our Lord, a prayer service to the Most Holy Mother of God and to our Guardian Angel.
• During the celebration of the Holy Resurrection of Christ, which lasts strictly forty days, the priest blesses them instead to turn to the Easter canons.

Before Communion, the believer needs to hold a liturgical fast. In addition to restrictions on food and drink, he suggests giving up various kinds entertainment.

On the eve of communion, from twelve o'clock midnight, you must perform complete refusal of food.

Before communion, Confession is required, to open your soul to God, repent and confirm your desire to improve.

During confession, you should tell the priest about everything that lies heavily on your soul, but do not make excuses and do not shift the blame onto others.

Most correct take confession in the evening in order to participate in the Divine Liturgy in the morning with a pure soul.

After Holy Communion, you cannot leave until the hour when the altar cross held in the hands of the priest is kissed. You should listen with insight to the words of gratitude and prayer, which mean a lot to every believer.

Church worship embraces and spiritualizes all manifestations of Christian life. The main and most important divine service of the Orthodox Church, the focus of its daily circle of services, is the Divine Liturgy, which is celebrated in the morning (early liturgy) and afternoon (late liturgy) hours.

Proskomedia

First part of the Divine Liturgies called proskomedia, which means “bringing” in Greek - in memory of the fact that ancient Christians brought bread and wine to the temple to celebrate the sacrament of the Holy Eucharist. That is why the church bread itself, used at the proskomedia, is called prosphora, that is, an offering.

Orthodox prosphora is prepared with yeast, in remembrance that (in accordance with the Greek text of the Gospel) our Lord Jesus Christ performed the Last Supper on leavened bread (in Latin translation In the Gospel there is no difference in the name of unleavened and leavened bread).

The rite of proskomedia goes as follows. The priest takes a prosphora from the altar, makes an image of a cross on it and, reading the prayers and prophecies of the Old Testament prophet Isaiah (about the coming of the Messiah), takes out the middle part, which is called the Lamb. Then he pours wine and water into the cup, which symbolizes the flowing blood and water from the Savior’s side on the cross at the moment of His crucifixion. Next, particles are taken out from other prosphoras in honor of Holy Mother of God, nine ranks of saints, for living members of the Church and for deceased Orthodox Christians.

Proskomedia is a preparatory part of the Liturgy, in remembrance of the life of Christ before his entry into preaching and public service; it is performed invisibly for those praying, in the altar. At this time, the so-called hours are read for those praying in the temple - a certain collection of psalms and prayers.

Liturgy of the Catechumens

Second part Divine Liturgy called the Liturgy of the Catechumens, in remembrance of the fact that in ancient Church, during the celebration of this part of the Liturgy there could be unbaptized persons (the so-called “catechumens”) preparing to receive the sacrament of Baptism, as well as unworthy and repentant Christians excommunicated from Communion of the Body and Blood of Christ.

The Liturgy of the Catechumens begins with the opening of the curtain of the Royal Doors, after which the priest censes the altar and the entire temple. Each prayer is accompanied by the reading of the 50th Psalm. Then the priest pronounces the initial exclamation: “Blessed is the Kingdom of the Father, and the Son, and the Holy Spirit, now and ever, and unto ages of ages!”

The deacon reads the Great (or peaceful) litany, and the priest at this time says secret prayers, asking God to grant mercies to those praying in the temple (in ancient times these prayers were read aloud).

During the Great Litany, believers pray for the sending of peace from above, forgiveness of sins and salvation of souls; about the peace of the whole world, about the unshakable standing of the Churches and about the unification of all; about the church in which the Liturgy is celebrated; about the Heads of Orthodox Churches, about bishops, priests and about all church and monastic ranks; about unity, brotherly love and church peace; about the God-protected country and city, about spiritual and civil authorities, about the abundance of earthly fruits and times of peace; about the floating, traveling, sick, suffering, captives and their salvation; for the deliverance of those who pray from all sorrow, anger and need.

After the Great Litany, the deacon leaves the pulpit. The singing of the so-called antiphons begins - chants chosen from the psalms, which are performed alternately by two choirs. During the singing of the third antiphon, the Small Entrance is performed, symbolizing Christ's entrance to preach. The Royal Doors open, the priest and deacon perform threefold worship before the throne. Having taken the Gospel, the priest gives it to the deacon, and both go out of the northern gate of the altar to the soleya behind the candlebearer, who walks with a lighted candle.

Standing in front of the priest in front of the Royal Arches, the deacon raises the Gospel, depicting a cross with it, and says: “Wisdom! Forgive” (“stand straight”, “perk up”, “straighten up”, listening to the Divine Wisdom).

After the Small Entrance, the choir sings troparia - short chants dedicated to the holiday or saint in whose honor the temple was built. During the reading of the Acts of the Apostles, the deacon again censes the entire church. The reading of the Gospel is performed especially solemnly.

After the Gospel, a special litany is pronounced, so called because the refrain “Lord, have mercy” is repeated three times (substantial means special, repeated, intensified).

On all days of the church year (except Sundays, twelfth and temple holidays) after a special litany, a funeral litany is usually pronounced. Holding the orarion, the deacon calls out: “Lord, have mercy,” and the priest prays in the altar, so that Christ, who has trampled death and given life, will rest the souls of the departed in another world, where there is no illness, no sorrow, no sighing. The Liturgy of the Catechumens ends with the reading of a special litany about the catechumens, that is, about those who are preparing to receive Baptism.

Those praying in the church, realizing their unworthiness to be called Christians, for “there is only Christ without sin,” mentally place themselves in the ranks of the catechumens and with humility at each invocation of the deacon, bowing their heads, exclaiming: “To you, Lord!”

Liturgy of the Faithful

The Faithful begins with the words “Those who are faithful, again and again in peace let us pray to the Lord” (that is, those who are faithful, again and again, all together, collectively, let us pray to God). This is the most important part of the Liturgy, in which the Honest Gifts, prepared at the proskomedia, are transformed into the Body and Blood of Christ by the power and influx of the Holy Spirit.

The sacred rites of the Liturgy of the Faithful symbolize the suffering of Christ, His death and burial, the Resurrection from the dead and the Ascension into Heaven, the stay in the Kingdom of God the Father and the Second Glorious Coming to earth.

An exciting moment of the Liturgy of the faithful is the choir singing the Cherubic Song: “We, the Cherubim, mysteriously depicting and singing the Trisagion of the Life-Giving Trinity, let us now put aside all worldly cares” (that is, let us leave all worldly, earthly concerns).

In the middle, the Cherubic Song is interrupted, and the clergy perform the Great Entrance, depicting the solemn entry of the Lord Jesus Christ into Jerusalem into Palm Sunday when He voluntarily went to the suffering on the Cross that awaited Him.

The priest and deacon take the holy vessels from the altar and carry them to the altar, passing through the north doors of the altar. In front of them the servants are holding a candle and a censer. Stopping at the Royal Doors, the priest and deacon offer a prayer for the patriarchs, bishops, spiritual and civil authorities, the country and the city, all the people and all Orthodox Christians. Then the priest places the holy vessels on the altar on an unfolded antimension and covers them with “air” (veil). The royal doors are closed, the curtain on them is drawn, in memory of the stone with which the Holy Sepulcher was closed.

After this, the deacon reads the first petitionary litany: “Let us pray to the Lord for the Honest Gifts offered,” which ends with the priest’s blessing: “Peace to all.” Only in peace, love and unanimity can the great Sacrament of the Holy Eucharist be celebrated. Therefore, when approaching it, those praying all read the confession together Orthodox faith- The Creed, which briefly sets out the basic truths of the Christian faith.

Currently, three rites of liturgy are celebrated in the Orthodox Church: Liturgy of St. John Chrysostom, Liturgy of St. Basil the Great and Liturgy of the Presanctified Gifts (St. Gregory the Great). In addition, several years ago the ancient Liturgy of the Apostle James was translated from Greek into Slavic, which is sometimes celebrated in some churches.

The basis of the liturgy, the very celebration of the sacrament, was carried out in the same way by all the apostles, but each apostle made up the order of preparation for it independently. Therefore, since ancient times in different churches there were different orders of the liturgy associated with one or another of the apostles.

In the extreme East of the Christian world, in Eastern Syria and Central Asia, the Liturgy of the Apostle Thaddeus still exists. In the Middle East, i.e. in Jerusalem and Byzantium, the Liturgy of the Apostle James (the first bishop of Jerusalem, brother of the Lord) was adopted. In Alexandria, Egypt and Abyssinia the Liturgy of the Apostle Mark was celebrated, in Rome and throughout the west - the Liturgy of the Apostle Peter.

Subsequently, the Liturgy of the Apostle James was processed by the great teachers of the church, St. Basil the Great and through a short time St. John Chrysostom. In the West, the Liturgy of the Apostle Peter was processed by St. Gregory the Dialogue for Rome and St. Ambrose for Milan (therefore, an Ambrosian liturgy that is different from the rest of the Western world is still celebrated in Milan). This is how various “rites” of essentially a single liturgy appeared.

Liturgy is the most important service, during which the Most Holy Sacrament of Communion is performed.

Translated from Greek, the word “liturgy” means “common cause” or “common service.” The Divine Liturgy is also called the Eucharist - thanksgiving. By doing it, we thank God for saving the human race from sin, curse and death through the Sacrifice made on the Cross by His Son, our Lord Jesus Christ. The Liturgy is also called “Lover”, since it is supposed to be celebrated at noon (pre-dinner). In apostolic times, the Liturgy was also called “the breaking of bread” (Acts 2:46).

The Divine Liturgy is celebrated in the church, on the throne, on a platform consecrated by the bishop, which is called the antimension. The Performer of the Sacrament is the Lord Himself.

“The priest’s only lips pronounce the consecrating prayer, and the hand blesses the gifts... The active power comes from the Lord,” he wrote St. Feofan the Recluse.

Prayers and sacraments of thanksgiving bring down the grace of the Holy Spirit onto the prepared bread and wine and make them Holy Communion - the Body and Blood of Christ.

The Kingdom of God comes in the temple, and eternity abolishes time. The descent of the Holy Spirit not only transforms bread into the Body and wine into the Blood of Christ, but connects Heaven and earth, elevates Christians to Heaven. Those present in the church during the liturgy become participants in the Last Supper of the Lord.

The Divine Liturgy consists of three parts:

1) proskomedia

2) liturgy of the catechumens

3) liturgy of the faithful.

The word "proskomedia" means "bringing". The first part of the liturgy is so called in accordance with the custom of ancient Christians to bring bread and wine to church for the celebration of the Sacrament. For the same reason, this bread is called prosphora, which means offering. Proskomedia is performed by the priest on the altar with the altar closed in a low voice. It ends when the 3rd and 6th (and sometimes 9th) hours according to the Book of Hours are read on the choir.

The second part of the liturgy is called Liturgy of the Catechumens, because in addition to those who are baptized and allowed to receive communion, catechumens are also allowed to listen to it, that is, those preparing for baptism, as well as repentants who are not allowed to receive communion. It ends with a command to the catechumens to leave the church.

The third part of the liturgy, during which the sacrament of communion is performed, is called Liturgy of the Faithful, because only the faithful, that is, the baptized, can attend it.

It can be divided into the following parts: 1) transferring honest Gifts from the altar to the throne; 2) preparing believers for the consecration of the Gifts; 3) consecration (transubstantiation) of the Gifts; 4) preparing believers for communion; 5) communion and 6) thanksgiving for communion and dismissal.

The Sacrament of Holy Communion was instituted by our Lord Jesus Christ Himself during the Last Last Supper, on the eve of His suffering on the Cross (Matt. 26:26-29; Mark 14:22-25; Luke 22:19-21; 1 Cor. 11:23 -26). The Lord commanded that this Sacrament be performed in His remembrance (Luke 22:19).

The Apostles celebrated Holy Communion according to the commandment and example of Jesus Christ, combining it with reading Holy Scripture, singing psalms and prayers. Compiler of the first rite of the liturgy Christian Church considered the holy Apostle James, the brother of the Lord.

In the fourth century St. Basil the Great wrote down and offered for general use the rite of the Liturgy he compiled, and St. John Chrysostom somewhat reduced this rank. This rite was based on the ancient Liturgy of St. Apostle James, the first bishop of Jerusalem.

Liturgy of St. John Chrysostom is performed in the Orthodox Church throughout the year, except for Great Lent, when it is performed on Saturdays, on the Annunciation of the Most Holy Theotokos and on Vai Sunday.

Takes place ten times a year Liturgy of St. Basil the Great.

On Wednesdays and Fridays of Lent it is celebrated Liturgy of the Presanctified Gifts St. Gregory Dvoeslov, who has a special rank.

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

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

Development of Christian worship

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

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

Sermon and Eucharist

The followers of the teachings of Christ were far from enjoying a privileged position in the Roman Empire. They were persecuted, so their meetings were held secretly. Someone's house or even a cemetery was chosen for meetings; the latter gave temporary immunity to those present in it according to Roman laws.

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

The apostles Paul and Barnabas concluded during their missions that converted Gentiles did not need to be persuaded to obey the Law of Moses. This concerned how Everyday life, and worship services. The apostles believed that the new teaching was intended for all people, regardless of their origin. In principle, it could not fit into the framework of Judaism and the Temple, and it was not necessary. It was believed that one could serve the Lord all over the world.

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

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

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

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

Development in the first centuries

Spreading throughout the Mediterranean, Christianity increasingly acquired the features of a worldwide teaching. This was facilitated by Greek philosophy, which organically entered the theological works of apologists.

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

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

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

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

Service structure and practice

To have an idea of ​​the principle by which the schedule of services is built, it is worth remembering that it has its origins in Old Testament, and the day in the Church is calculated somewhat differently. They start at 6 pm, not midnight.

The concept of liturgical hours

The hours in worship are called prayer, timed to a specific time of day. In church it takes about fifteen minutes and is designed to take the attention of the worshiper away from everyday worries. This practice dates back to ancient times: it is known that the apostles prayed at the established hours.

The daily cycle of services can be represented as follows:

The word “guard” was used back in ancient Israel - according to this schedule, security at populated areas changed. Time was then determined by the position of the sun above the horizon, but in modern practice They often use regular watches.

Between the timed prayers, one or another service is performed.

Daily services and their names

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

1. evening;
2. morning;
3. daytime.

The first include Vespers and Compline. Vespers begins at 17:00, that is, an hour before the start of the new day. Accordingly, Compline is celebrated from 21:00. Midnight Office and Matins are considered nightly, and they end with the prayer of the first hour, performed at 7 am. Daytime prayer is read at 9, 12 and 15 o'clock (they are called, respectively, the Third, Sixth and Ninth Hours).

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

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

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

Contents and sequence of the liturgy

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

Consequence of the sacrament of the Eucharist

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

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

In the first part the priest closed doors altar prepares bread and wine for Communion, reads prayers for the health and peace of the members of the Church. This prayer is worth doing for parishioners as well. When the preparation is completed, the Third and Sixth Hours are read, during which the Nativity of Christ and the prophecies about it are remembered.

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

The Liturgy of the Catechumens is intended to prepare those praying for the sacrament. It was named so because in ancient times it was attended by people who had not received Baptism, but were preparing for it. They were called catechumens.

It begins with the antiphonal singing of the hymn “The Only Begotten Son.” Then comes the small entrance with the Gospel, followed by singing and reading. The singing of psalms, called the prokeimenon, precedes the reading of the Apostle, after which comes the Sermon. Alternation with verses from the Psalter precedes the reading of the Gospel. After this the Sermon follows again.

This part of the liturgy ends with a litany - a prayer request performed by the priest and choir. This is a recognizable part of the service - for each verse read by the priest, the choir responds by singing “Lord, have mercy,” “To you, Lord,” or “Amen.” At this time, parishioners make the sign of the cross.

In ancient times, after this, the catechumens left, and the doors of the temple were closed to continue. Now they don’t do this, but those who are not baptized do not take part in further services.

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

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

Next comes the most ancient and basic part of the liturgy - anaphora. In Orthodox churches, it is a five-part Eucharistic prayer read by a priest. The order of reading it is as follows:

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

During the anaphora, the transposition or transubstantiation of the Gifts occurs - they become the Body and Blood of Christ.

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

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

Symbolic meaning of the liturgy

As mentioned earlier, the liturgy reproduces the main moments of the earthly life of Christ. Some theologians view it as a timeless memory. Each liturgical action carries more than one meaning. So, at proskomedia, wine is diluted with water - this is a direct reference to the moment when one of the soldiers pierced the crucified Christ with a spear, and blood and water poured out of the hole. The instrument used to cut off particles from the prosphora at the proskomedia is called a copy and is shaped like that same spear.

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

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

The entire liturgy is viewed from the same point of view. Thus, the Small Entrance to the Liturgy of the Catechumens is the entrance of Christ to the sermon, which is read in this part of the service. The Great Entrance symbolizes the passion and death on the cross. Special attention is devoted to the memory of the Last Supper - it became the prototype of the sacrament of the Eucharist.

Variants of liturgy in the Byzantine rite

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

• The Liturgy of John Chrysostom is celebrated, as they say, by default. This classic version, which should proceed according to the plan outlined in the previous chapters. The only thing that is moved to the end of the service today is the sermon. She became peculiar parting words, and its topics are varied, which is why its duration may not fit into standard time periods.
• The Liturgy of Basil the Great is celebrated ten times a year - on the Eve of Christmas and Epiphany, on Lent and on the day of memory of St. Basil the Great. It is distinguished by longer prayers - the saint himself insisted on free prayer. Before reading “Our Father...” the priest reads not “It is worthy to eat...”, but “He rejoices in You...” or the festive worthy.
• The Liturgy of Gregory the Dvoeslov, or, as it is also called, the Presanctified Gifts, is served only during Lent and several holidays, if they fall during this period. The main difference between this liturgy is the absence of Proskomedia - communion is made with the same Gifts that were consecrated earlier. This service takes place in the evening.
• The Liturgy of the Apostle James is celebrated by some churches on the day of his memory. Its main differences are the position of the priest - he stands facing the flock, reading secret prayers out loud and receiving communion in parts: first the priest gives the layman a piece of bread, and then the deacon gives him a drink of wine.
• The Liturgy of the Apostle James is held in a number of parishes of the Russian Orthodox Church abroad. What distinguishes it from others is the Anaphora formula: Intercession in it follows Preface.

Those who wish to attend the liturgy should know that they should not be afraid to visit the temple. But certain rules must be observed.

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

Don't miss the start of the service. By arriving early, you can submit notes for health and peace before Proskomedia, and also participate in the prayer of the Third and Sixth Hours. It is simply impolite to skip the Hours; after all, the Eucharist is not a shamanic ritual, but a Sacrament in which believers receive the Body and Blood of Christ.

There is no need to walk around the temple from corner to corner. This prevents others from praying.

During Communion itself, one should not crowd around the altar. They approach him, crossing their arms on their chest, left under right, and saying their name. Having accepted the Body and Blood, you need to kiss the edge of the cup.

Before communion, women should refrain from wearing decorative cosmetics, in particular lipstick. Marks on the spoon or cloth used to wipe the lips after Communion will ruin the event for other parishioners.

They leave the service no earlier than kissing the cross and praying.

Liturgy (translated as “service”, “common cause”) is the most important christian worship, during which the sacrament of the Eucharist (preparation) is performed. Liturgy translated from Greek means joint work. Believers gather in church in order to glorify God together “with one mouth and one heart” and partake of the Holy Mysteries of Christ (Please note that in order to take communion, it is necessary to prepare specially: read the canons, come to church completely on an empty stomach, i.e. e. do not eat or drink anything after 00-00 hours before the service).
Liturgy in simple words. Liturgy is the most important church service. This is a sacred rite (church service) during which you can receive communion in church.

What is mass in the Orthodox Church?

The Liturgy is sometimes called mass, since it is usually supposed to be celebrated from dawn to noon, that is, in the pre-dinner time.

When, what time and on what days does the Liturgy take place in the church?

In large churches and monasteries, Liturgy can occur daily. In smaller churches, the Liturgy usually takes place on Sundays.
The beginning of the Liturgy is around 8-30, but it is different for each church. Service duration is 1.5–2 hours.

Why does Liturgy take place (need) in church? What does Liturgy mean?

This holy Sacrament was established by Jesus Christ at the Last Supper with the Apostles, before His suffering. He took bread into His Most Pure hands, blessed it, broke it and divided it to His disciples, saying: “Take, eat: this is My Body. “Then he took a cup of wine, blessed it and, giving it to the disciples, said: “Drink from it, all of you: this is My Blood of the New Testament, which has been poured out for many for the remission of sins” (Matthew 26:26-28). Then the Savior gave the apostles, and through them all believers, the commandment to perform this Sacrament until the end of the world, in remembrance of His suffering, death and resurrection, for the closest union of believers with Him. He said: “Do this in remembrance of Me” (Luke 22:19).

What is the meaning and symbolic actions of the Liturgy? What does the Liturgy consist of?

The Liturgy remembers the earthly life of Jesus Christ from birth to His ascension to Heaven, and the Eucharist itself expresses earthly life Christ.

Order of the Liturgy:

1. Proskomedia.

First, everything necessary for the Sacrament of Communion is prepared - Proskomidi (translation - offering). The first part of the Liturgy “Proskomedia” is the birth of Christ in Bethlehem. The bread consumed at Proskomedia is called prosphora, which means “offering.”
During Proskomedia, the priest prepares our gifts (prosphora). For Proskomedia, five service prosphoras are used (in memory of how Jesus Christ fed more than five thousand people with five loaves of bread) as well as prosphoras ordered by parishioners. For communion, one prosphora (Lamb) is used, which in size must correspond to the number of communicants. Proskomedia is performed by the priest in a low voice on the Altar with the Altar closed. At this time, the third and sixth hours according to the Book of Hours (the liturgical book) are read.

Proskomedia, during which wine and bread (prosphora) are prepared for the Eucharist (Communion) and the souls of living and deceased Christians are remembered, for which the priest removes particles from the prosphora.

At the end of the service, these particles are immersed in the Chalice of Blood with the prayer “Wash away, O Lord, the sins of all those here remembered through the prayers of your saints with Your Honest Blood.” The commemoration of the living and the dead at Proskomedia is the most effective prayer. Proskomedia is performed by the clergy in the altar; the Hours are usually read in the church at this time. (so that the priest during Proskomedia reads a prayer for your loved one, you need to submit a note to the candle shop before the Liturgy with the words “for proskomedia”)

2. The second part of the Liturgy is the Liturgy of the Catechumens.

During the Liturgy of the Catechumens (catechumens are people preparing to receive Holy Baptism), we learn how to live according to the Commandments of God. It begins with the Great Litany (jointly intensified prayer), in which the priest or deacon reads short prayers about peaceful times, about health, about our country, about our loved ones, about the Church, about the Patriarch, about travelers, about those in prison or in trouble. After each petition, the choir sings: “Lord have mercy.”

After reading a series of prayers, the priest solemnly carries out the Gospel from the Altar through the northern gate and just as solemnly brings it into the Altar through the Royal Doors. (The procession of the clergyman with the Gospel is called the small entrance and reminds believers of the first appearance of Jesus Christ to preach).

At the end of the singing, the priest and the deacon, who carries the altar Gospel, go out to the pulpit (in front of the iconostasis). Having received a blessing from the priest, the deacon stops at the Royal Doors and, holding up the Gospel, proclaims: “Wisdom, forgive,” that is, he reminds the believers that they will soon hear the Gospel reading, therefore they must stand straight and with attention (forgive means straight).
The Apostle and the Gospel are read. When reading the Gospel, believers stand with their heads bowed, listening with reverence to the holy gospel.
Then, after reading the next series of prayers, the catechumens are asked to leave the temple (Catechumens, go out).

3. Third part - Liturgy of the Faithful.

Before the Cherubic Hymn, the Royal Doors open and the deacon censes. After fulfilling the words: “Now let us put aside every care of this life...” the priest solemnly carries out the Holy Gifts - bread and wine - from the northern gates of the Altar. Stopping at the Royal Doors, he prays for everyone whom we especially remember, and, returning through the Royal Doors to the Altar, he places the Honorable Gifts on the Throne. (The transfer of gifts from the Altar to the Throne is called the Great Entrance and marks the solemn procession of Jesus Christ to free suffering and death on the cross).
After the “Cherubic” litany, a petitionary litany is heard and one of the main prayers is sung—the “Creed,” which is sung by all parishioners together with the singers.

Then, after a series of prayers, the culmination of the Liturgy comes: Holy Sacrament The Eucharist is the transformation of bread and wine into the true Body and true Blood of our Lord Jesus Christ.

Then the “Song of Praise to the Mother of God” and the litany of petition sound. The most important one – the “Lord’s Prayer” (Our Father...) – is performed by all believers. After the Lord's Prayer, the sacramental verse is sung. The Royal Doors open. The priest brings out the Chalice with the Holy Gifts (in some churches it is customary to kneel when bringing out the Chalice with Communion) and says: “Proceed with the fear of God and faith!”

The communion of believers begins.
What to do during communion?

Participants fold their hands on their chests, right over left. Children receive communion first, then men, then women. Approach the priest with the cup, say his name, open your mouth. He put a piece of prosphora in wine in your mouth. You must kiss the cup in the hands of the priest. Then you need to eat communion, go to the table and take a piece of prosphora there, eat it and then wash it down. It is necessary to eat and drink so that all the communion gets inside the body and does not remain on the palate or in the teeth.

At the end of communion, the singers sing a song of thanksgiving: “Let our lips be filled...” and Psalm 33. Next, the priest pronounces the dismissal (i.e., the end of the Liturgy). “Multiple Years” sounds and the parishioners kiss the Cross.

Please note that after communion it is necessary to read “Prayers of Thanksgiving”.

Holy Righteous John (Kronstadt): “...there is no true life in us without the source of life - Jesus Christ. The Liturgy is a treasury, a source of true life, because the Lord Himself is in it. The Lord of life gives Himself as food and drink to those who believe in Him and gives life in abundance to His partakers... Our Divine Liturgy, and especially the Eucharist, is the greatest and constant revelation to us of the love of God.”

The picture shows a photograph in which the image of Jesus Christ appeared as well as the light from the icons during the Liturgy

What should you not do after Communion?

— After communion, you cannot kneel in front of the icon
“You can’t smoke or swear, but you have to behave like a Christian.”