The clergy serving the liturgy must celebrate everything together entrance prayers before the liturgy. The primate in stole, other priests without stoles, but in kamilavkas, if they have them, deacons in robes, kiss the holy altar (when kissing, the kamilavka must be removed) and leave the altar through the northern and southern doors to the sole.

On the solea, all the priests stand in one row in front of the royal doors, with a primate in the middle. The primate, in a quiet voice, makes the usual beginning: “God, cleanse me, a sinner” (three times), and all the clergy make the sign of the cross and a bow after each exclamation. Then the deacon quietly says: “Bless, master.” Primate: “Blessed be our God.” Deacon: “Amen. Heavenly King...”, Trisagion according to Our Father, and so on according to order. Before reading the troparion: “To Your Most Pure Image,” the priests take off their kamilavkas and, having made a throwing or prostration to the ground (depending on the rules of the day), venerate the icon of the Savior, and then, when reading the troparion: “Mercy is the source,” - to the icon of the Mother of God. The deacons follow them. Then all the priests, led by the primate, bowing their heads, read secretly: “Lord, send down your hand...”, after which they bow to each other: the right side to the left, the left to the right, and the primate bows to both the right and the left. Then they all bow to the people together and enter the altar, each on his own side. On the right side, the primate comes first. At the entrance to the altar, they kiss the icon of the Archangel or Archdeacon on the north or south door of the altar. Upon entering the altar, everyone venerates the throne and begins to put on their vestments.

Proskomedia usually performed by a junior or alternate priest. At the end of the proskomedia, at the 6th hour, the deacon performs a full censing of the entire church. If there is no deacon, the incense is performed by the priest who performed the proskomedia.

Prev beginning of the liturgy the priests take their places according to seniority on either side of the throne. The primate stands before the throne, the deacons are on the right and left sides of the primate, opposite the front corners of the throne. The primate begins in a low voice: “God, cleanse me, a sinner.” All the clergy, together with him, make the sign of the cross and bow from the waist three times. Then the primate raises his hands and with raised hands reads the prayers: “Heavenly King,” “Glory to God in the highest,” “Lord, open my lips.” After each prayer, the clergy make the sign of the cross and bow from the waist, but no one except the primate raises their hands or reads the prayers aloud. Further, according to the order of the Missal, the deacons receive a blessing from the primate at the beginning of the liturgy.

During the liturgy, serving priests are not allowed to talk to each other, leave their seats, or read secret prayers out loud or in a low voice. The exclamations after the small litanies and before the small entrance are pronounced by the priests in turn.

While singing “In Thy Kingdom...” or antiphons when the time comes small entrance, the primate and the deacon make two bows from the waist. The Primate kisses the Holy Gospel on the throne and hands it to the deacon. Then the primate and all the priests make the sign of the cross and bow from the waist; The priests, except the primate, kiss the throne and follow the deacon in order of seniority (the younger ones are ahead) through the high place and the northern gate to the sole. On the solea, the priests take their places in the same order as they stood at the throne in the altar. The entrance “Let us pray to the Lord” and the entrance prayer are performed secretly, without interruption of singing. On the solea, the deacon, having received the primate’s blessing for entry, presents him with the Gospel for kissing and, at the end of the singing of “Blessed” or antiphons, standing at the royal gates, says: “Wisdom, forgive,” somewhat elevating the Gospel. The deacon enters the altar and places the Gospel on the altar. The priests, each on his own side, kiss only one image: either the image of the Savior, or the Mother of God, enter the altar and stand in their former places at the throne. The primate after them kisses the icon of the Savior on the southern side of the royal doors, blesses the priests, kisses the icon of the Mother of God on the northern side of the royal doors and enters the altar. All priests, together with the primate, bow (to the throne) with the sign of the cross and kiss the throne.

After the end of the singing of troparions and kontakions, the primate pronounces the exclamation of the Trisagion: “For Thou art Holy, our God.” The deacon, going out through the royal doors and pointing the orar at the people, finishes: “and forever and ever.” (The deacon’s exclamation “Let us pray to the Lord” before “For He is Holy” is not supposed to be pronounced, although in practice this occurs in many places.) During singing the Trisagion the primate quietly says: “Holy God, Holy Mighty, Holy Immortal, have mercy on us” (three times), regardless of the singing, kisses the throne, goes to a high place and stands on the south side facing west. Only bishops are allowed to stand and sit on the high place. The other priests, at the same time as the primate, also kiss the throne and approach the high place, standing in order of seniority on both sides of the high place.

Before the exclamation: “Peace to all,” the primate bows to the concelebrating priests right and left. The second priest, after finishing the reading of the Apostle, bows to the primate, goes to the throne and hands the Gospel to the deacon. After the deacon has read the Gospel, all the clergy from the high place go to their places, making veneration to the high place, and the primate receives the Gospel from the deacon and passes it to the second priest, who places the Gospel on the throne between the antimension and the tabernacle.

On special litany, during the petition for the patriarch, the primate unfolds the iliton and the antimension, leaving only the upper half of the antimension unexpanded, and at the litany for the catechumens, while proclaiming: “The Gospel of truth will be revealed to them,” two priests open the upper half of the antimension, cross themselves and bow to the throne, and then to the primate.

The exclamation according to the special litany is pronounced by the primate, other exclamations up to the Cherubic Litany are pronounced by the priests in turn or at the direction of the primate.

On Cherubic song only the primate raises his hands and reads aloud: “Like the Cherubim...”. The rest of the priests pray in secret.

At the great entrance during cathedral services, the primate walks with the chalice following the deacon. The remaining priests proceed through the northern doors behind the primate in order of seniority (the youngest at the end) and in this order stand in a row on the pulpit facing the people. The deacon on the sole exclaims: “Our great lord and father (name), His Holiness the Patriarch of Moscow and All Rus', may the Lord God remember him in His Kingdom always, now and ever, and unto the ages of ages.”

Primate: “And may the Lord God remember our Most Reverend Lord (name) (his diocese) in His Kingdom always, now and ever, and unto ages of ages.”

Second priest: “May the Lord God remember you and all Orthodox Christians in His Kingdom always, now and ever, and unto ages of ages.” (Usually the last final exclamation is pronounced by the primate.) It is not recommended to add other exclamations to distribute them among all serving priests.

After an exclamation on the sole, the primate adds half-vocally: “May the Lord God remember your priesthood and deaconry in His Kingdom always, now and ever, and unto ages of ages. Amen". And he enters the altar. The deacon and priests in response also say in a semi-vocal voice: “May the Lord God remember your priesthood (archpriesthood”).

Prev singing the Creed(when the choir sings: “Father and Son...”) the primate, and after him all the priests read secretly: “I will love You, O Lord, my fortress, the Lord is my strength and my refuge,” they bow to the throne and each one, approaching from the left side in front the throne, kisses the paten and chalice (on top of the cover) and the edge of the throne in front of them, after which they brotherly kiss each other on both shoulders and right hand. The elder says: “Christ is in our midst.” The junior priest replies: “And it is, and it will be”; They kiss each other on the “ramen” (shoulders) as a sign that they are equally subject to the yoke of Christ and carry Him with a yoke on their shoulders.

If two or more deacons participate in the service, then they first kiss each of their orars in the place where the cross is depicted, then they kiss each other on the back and say the same as the priests.

After the deacon says: “Doors, doors,” the primate takes air from the Holy Gifts and, holding it over the Gifts along with the rest of the priests, oscillates up and down, which depicts the overshadowing of the grace of the Holy Spirit, sanctifying the Holy Mysteries.

After the Cherubic Song and the Great Entrance All priestly exclamations are pronounced by the primate. At the Eucharistic canon, according to established practice in all Orthodox Churches, the primate says: “The grace of our Lord Jesus Christ...” facing the people and blesses them with his hand. The following exclamations: “Woe are our hearts” and others - facing the throne. All other priests participating in the offering of the Most Holy Sacrifice read all prayers and exclamations secretly during the Eucharistic canon. Starting from the Lord’s words: “Take, eat” and until the end of the words “And do this...” the primate loudly, and the rest of the priests quietly, everyone should pronounce these words at the same time, as if with one mouth (see instructions for this). in the Bishop's Official).

When offering the Holy Gifts with the exclamation: “Thine from Thine,” it is not necessary to make the cup of the cross over the antimension. On “Fairly,” the primate censes the Holy Sacrament three times.

Communion. Before communion, the primate, together with his concelebrants, says the prayer: “God, cleanse me, a sinner,” three times with three bows from the waist and, after reading “Loose, leave...”, everyone bows to the ground together. The primate bows to the concelebrants and says: “Bless me, holy fathers, and forgive me, a sinner...”. The concelebrants also bow to the primate. After this, the primate, turning to the west, asks for forgiveness from those praying, saying: “Forgive us, fathers and brothers.” Then, with the words: “Behold, I come to the Immortal King and my God,” he makes a second bow to the ground, kisses the edge of the throne and with his left hand places the Most Pure Body of Christ on the palm of his right hand, saying: “The Honest and Most Holy Body of the Lord and God and our Savior ...”, and moves to the right side of the throne, where the second priest stood.

At this time, all the priests standing on the right side move to the left and stand in order of seniority to receive the Most Pure Body in the same order in which the primate acted. The second priest, having kissed the throne with the same bow, takes the particle, kisses the primate on the right shoulder with the words: “Christ is in our midst” (primate), “And is, and will be” (junior priest), and again returns along the left side of the throne and the high place and stands on the right side next to the primate. It is not appropriate to walk behind the backs of the priests, having the Most Pure Body in your hands. Therefore, priests preparing to receive the Most Pure Body must step back on the left side of the throne to such a distance as is necessary for the passage of priests who have already received the Most Pure Body into their hands.

After the second priest, the third priest approaches the paten and, with the same actions, walks around the high place and stands near the second; the fourth priest stands next to him, then the fifth, etc.

When all the priests have taken the Most Pure Body into their hands, the primate returns to his place before the throne and quietly, in the hearing of those serving, reads the prayer: “I believe, Lord, and I confess...”. After reading it, all priests simultaneously with the primate partake of the Holy Body.

Then the primate partakes of the Holy Blood and calls on the deacons to administer the Most Pure Body to them according to the order indicated in the Service Book. (The senior deacon approaches and, having bowed to the ground, kisses the altar, the hand giving Communion and the shoulder of the primate, accepts the particle with the words: “And there is and will be”, moves away with the left side and stands near the junior priest; then next to the first deacon he stands with the Communion of the second, third, etc.) Having distributed the Body to the deacons, the primate goes to the altar. It is necessary to note that only at cathedral services do deacons partake of the Most Pure Body after the priests. When serving only one priest, the deacon partakes of the Holy Body of Christ at the same time as the priest (see Missal).

After communion with the Primate of the Holy Blood, other priests also approach the chalice, but not from the left side, but from the right side of the throne, one after another according to seniority, while making a bow rather than a bow to the ground, saying: “Behold, I come again...” , and then, taking communion, says: “Honorable and Holy Blood... I commune...”

After everyone has received communion, the junior priest administers communion from the chalice of the deacons.

All clergy receive warmth and antidor after communion, except those who will consume the Holy Gifts after the liturgy.

End of the Liturgy. With the exclamation “Always, now and ever and unto ages of ages,” the primate at the royal doors makes the cross with a cup in remembrance of the last blessing of the apostles by the Lord Jesus Christ on the Mount of Olives before His ascension into heaven.

During the litany “Forgive me,” the Primate, having kissed the antimension and lip, folds the antimension. The priests present the Holy Gospel to the primate. During the exclamation “For You are our sanctification,” the primate makes a cross with the Gospel over the antimension, kisses the Gospel and places it on the antimension.

Prayer behind the pulpit usually the most junior priest reads. Before leaving, he makes the sign of the cross, kisses the throne and bows to the primate. He does the same when returning to the altar after reading the prayer. (Going out to the middle of the temple to read a prayer, he exclaims: “We will go out in peace.”)

If after “Be the name of the Lord” the primate says a word, then it is very proper for all the priests to go out onto the solea and listen to the word of the primate.

On vacation All the priests come out of the altar onto the sole. The primate pronounces the dismissal with a cross in his hand. All concelebrants approach the cross, and then, returning to the altar, read prayers of thanksgiving and undress.

When serving without a deacon, the primate censes during the reading of the Apostle (according to another practice, the junior priest), brings out the Gospel during the small entrance and reads the Gospel. He also performs incense during the Cherubim.

At the great entrance, the primate brings out a cup and paten, and the priests following him carry a cross, a spoon and a spear. The primate says: “Great Master” (commemorating His Holiness the Patriarch), the second priest commemorates the ruling bishop; The primate ends the commemoration with the exclamation: “You and all Orthodox Christians.”

The Primate makes all the exclamations of the Eucharistic canon, starting with “Peace to all” (after the exclamation: “By mercy and generosity”) and up to the exclamation: “And let there be mercies.” He proclaims: “And grant us, O Master,” brings out the cup, saying: “With the fear of God,” and then: “Always, now and ever.” The prayer behind the pulpit is read by a junior priest.

At the end of the liturgy, the primate also performs the dismissal. (See Decree of the Holy Synod addressed to Eminence Donskoy, September 13.1874)

Skufia and kamilavkas are put on before “Blessed is the Kingdom,” and in this form the priests stand before the Gospel, making the small entrance with their heads covered, following the example of the archimandrites, who make this entrance wearing miters.

During the reading of the Gospel, the skufia and kamilavka are removed, and then put on again, and in this way the priests stand until the singing of the “Cherubimskaya” begins. Before reading: “No one is worthy,” the skufia and kamilavka are removed and not put on during the entire further continuation of the liturgy until the exclamation “Always now and ever” at the end of the liturgy at the last manifestation of the Holy Gifts to the people. Having placed the Gifts on the altar, the priest puts on a skufia or kamilavka and stands in this form until the end of the liturgy.

At Vespers and Matins, the kamilavkas are removed when reading the so-called. lamp prayers and morning prayers, when reading the Gospel, as well as when reading akathists, prayers at prayer services. At the Presanctified Liturgy, the kamilavkas are removed when the Holy Gifts are transferred from the throne to the altar, for the singing of “Let it be corrected,” and starting from “Now the Heavenly Powers” ​​to “Let our lips be filled” (Manual for rural shepherds, 1880).

In Moscow and other places, there is also the following practice: the primate, having read the prayer “Loosen, leave” and asking for forgiveness, quietly reads in the ears of all the clergy the prayer: “I believe, Lord, and I confess,” after which the primate and all of them partake of the Holy Body. priests according to the specified rank.

When the liturgy “conciliar” is celebrated by priests without a deacon, the great and special litany is pronounced by the primate, and the other litanies are pronounced by the priests in turn. The priest who pronounces the litany also pronounces the exclamation after the litany.

Follow up all-night vigil before polyelea is being done alternating priest And deacons (cm.: IV. All-night vigil, Follow-up of the festive all-night vigil, Great Vespers), behind except: evening entrance, which can be performed conciliarly, as well as lithium, which is almost always performed conciliarly.

Evening entrance

While singing stichera on “Lord I cried...” priests, which he will indicate senior priest, They put on sacred clothes: epitrachelion, armbands, phelonion and put on headdresses. After graduation incense they all stand in order of precedence in two rows on either side of the throne. Primate stands in front of the throne, and senior deacon on his right side opposite the front corner of the throne.

At the beginning of the singing "And now" dogmatics or stichera holiday senior deacon opens the royal doors, and then everything clergy cross themselves twice, kiss the Holy Altar, (and primate and the Gospel) are baptized a third time and bow primate (primate bows to both sides) . Then senior deacon takes cadilou sexton on the right side of the holy throne and asks for a blessing from primate.primate blesses the censer with prayer:“We bring the censer to you...”(cm.: Missal, Rite of the Sacred Liturgy, Follow-up of the Proskomedia) and that's all clergy, slowly, through the high place they leave the altar by the northern door to the salt. There's a walk ahead senior deacon with censer and before clerics, behind him priests by seniority (the youngest are in front) and completes the procession primate

On the salt priests primate in order of seniority (the youngest are in front, closer to the royal doors).

priests And senior deacon primate (primate . Senior deacon, showing local icons of the Savior and the Mother of God, primate and then priests, gets a little more to the right primate, half a turn in relation to it. Next, taking the censer in his left hand, and holding the orarion with his right three fingers, he bows his head and turns to primate, quietly saying: “Let us pray to the Lord.” Primate, bowing his head, reads (in a low voice) prayer entrance: “Evening, and morning, and noon...”(cm.: Missal, Sequence of Vespers). Senior deacon answers: "Amen" and pointing the orar to the east, he says in a low voice: “Bless, lord, the holy entrance.” For what primate blesses in a cross shape with his right hand (name fingers) to the east, saying quietly: “Blessed is the entrance of Thy saints, always, now and ever, and unto ages of ages.” Elder deacon quietly answers: "Amen", taking the censer in his right hand, and stepping back a little to the side, censes primate, stands in its original place, waiting for the end of the singing choir. When the singing ends dogmatics or stichera, he stands at the royal gates, facing the throne in front primate and, having drawn a cross with a censer, proclaims: "Wisdom, forgive me."

Choir sings: "Quiet Light..."

Senior deacon enters the altar, censes the holy altar from four sides, the high place and stands at the northern side of the holy altar, from where he censes primate And priests upon their entry into the altar.

Priests they cross themselves and kiss only one icon, each on their side, either the Savior or the Mother of God, enter the altar through the royal doors and take their former places of standing at the throne. Primate, Having bowed towards the holy throne, he crosses himself twice, kisses the icon of the Savior on the right side of the royal doors and crosses himself again. Then he turns his face to the west, blesses crosswise with his right hand clerics, again he crosses himself twice, kisses the icon of the Mother of God on the left side of the royal doors, crosses himself again and enters the altar. Everybody is here clergy they are baptized together, kiss the holy throne and ascend to the high place: deacon– northern, and primate south side of the altar, priests - each on his own side (the elders are in front). There they cross themselves again and bow primate and rotate: primate And senior deacon facing the worshipers in the temple, and priests stand in the same order as they stood at the throne: to the right and to the left of primate by seniority (the older ones are closer to primate) facing each other.

Senior deacon proclaims: “Let’s hear it.”

Primate, after making a bow co-employees priests:"Peace to all".

Chorus:"And to Your Spirit."

Senior deacon:"Wisdom, let us hear"- and then says prokeimenon day from in poetry.

After prokimna should be read parimy.

Clergy are baptized, worship the high place and Primate. Further senior deacon closes the royal doors, and priests retreat to the places prepared for them on the southern and northern sides of the mountainous place and sit facing west, standing before the beginning of each parimia. At the end of reading the last Parimian priests cross themselves, bow down to the high place, primate and each other, and retreat to their places. Employee priest

Lithium

During pleading litany All priests, who are instructed to go to lithium, they put on vepitrachel, poruchi and skufya (monastics wearing a hood) or kamilavka (if they have it as a reward) and stand in order of seniority on the sides of the throne. Primate stands in front of the throne, deacons on the right and left side of primate

At the beginning of the singing stichera on lithium All clergy primate, who also bows to both sides. Second deacon receives in a high place sexton censer and asks atprimate blessing for censing. Primate , blesses the censer, with prayer:“We bring the censer to you...” and that's all clergy, slowly, they leave the altar by the northern and southern doors and walk in front clerics in the narthex There's a walk ahead primate, behind him in pairs priests (the elders are in front), and behind them deacons (older ones in front). Primate goes into the vestibule, walking around the lectern on the right side, and stands on the place prepared for him (the carpet) facing the altar. The rest stand to his right and left (by rank). clergy (older ones are closer to primate). When everything falls into place, priests And deacons turn to face the altar, cross themselves once and bow primate (primate also bows to both sides) .

Second deacon leaves the altar together with everyone and performs small censing. First, he censes the royal doors, the right side of the iconostasis, then the left side of the iconostasis, then goes down to the middle of the temple and censes the festive icon on the lectern there. Then he goes to the porch and burns incense there primate And co-employees to him priests. Then he returns again to the solea to the royal doors, turns his face to the west and censes the main choir with the person on it in chorus, then turning south right choir. Turning again to the people, he censes the people praying in the temple from left to right (from south to west, and then to the north), turns over his right shoulder to the east, censes the royal doors, local icons of the Savior and the Mother of God. After this he goes to the vestibule and burns incense there primate, turns to the east, crosses himself, bows primate and gives back the censer sexton.

Deacons get ahead priests in one line facing the altar and after the end of singing stichera four special ones are pronounced in order of precedence lithium petitions.

Note. All exclamations during the cathedral service are pronounced priests in turn in order of seniority and after a preliminary blessing (bow) primate, on which priest also responds with a bow. When pronouncing the exclamation in words: "Father and Son and Holy Spirit" priest crosses himself towards the altar, and in words: "now and ever"bows Primate. Primate returns the bow priest return bow.

After the last petitions second priest primate utters an exclamation: “Hear us, O God...” Deacons in words of exclamation: "To the Father and the Son and the Holy Spirit" cross, bow primate and stand behind him on the right and left sides.

Chorus:"Amen".

Primate:"Peace to all".

Chorus:"And to your spirit."

Senior deacon:“Let us bow our heads to the Lord.”

Clergy headdresses are removed and all those praying bow their heads.

Chorus:"To you, Lord."

Primate, facing east, reading loudly prayer:“Most merciful Master, Lord Jesus Christ our God...”(cm.:

Chorus:"Amen" And lithium this ends here.

Blessing of the Loaves

Clergy put on hats, cross themselves, bow primate (for what primate also responds with a bow), go from the vestibule to the temple in front of clerics (they also first cross themselves and bow primate), They approach the lithium table with bread and stand in front of it. Clerics they place candles behind the lectern with the holiday icon, and they themselves stand somewhat away from the candles on the right and left sides of the lectern, facing each other. Arriving at the middle of the temple, clergy cross themselves and bow again primate (for what primate also responds with a bow to both sides).

After stichera on a poem, while singing: “Now you let go...” second deacon comes forward, stands to the left of the lithium table, crosses himself, bows primate and then reads: Trisagion according to “Our Father...”. After reading, he crosses himself again and bows Primate.

Third priest, after a preliminary bow primate, utters an exclamation: “For Thine is the kingdom...”

Choir: "Amen" and sings troparion holiday (three times) Charter. At the beginning of the singing tropareiponomari The royal doors open in the altar.

Note. According to tradition, on the twelfth and temple holidays for the first time troparion sing themselves clergy.

While reading prayers"Our Father" senior deacon goes to the right side of the lithium table and takes the censer from sexton. At the exclamation: “For Thine is the kingdom...” he crosses himself, bows primate and, having asked his blessing, commits censing lithium table. First, he censes three times around the table on its four sides (once for each chant troparion), then a festive icon on a lectern, then primate And co-employees to him priests. After this, he again censes the bread on the table from the front side and, having given the censer sexton gets close to primate, proclaiming: “Let us pray to the Lord.”

Chorus: “Lord, have mercy.”

Clergy take off their hats.

Primate takes the top loaf and makes the sign of the cross with it over the other loaves and then, without kissing it, places it on top of the others, and reads in a loud voice prayer for the blessing of the loaves: “Lord Jesus Christ our God...”(cm.: Missal, Sequence of Vespers).

Chorus:"Amen".

Clergy put on hats, second deacon approaches the table, bows primate, takes the lithium and solemnly carries it high through the pulpit and the northern door to the altar.

Clergy They enter the altar through the northern and southern doors, and stand in the places of their former standing before the throne on the right and left sides of the throne.

Clerics with candles they go ahead deacon with a lithium and also enter the altar through the northern and southern doors. Then they go to a high place, turn their faces to the east, cross themselves and bow primate which stands on the salt, and retreat to their places.

After blessings of the loaves choir sings: "Be the name of the Lord..."(three times), and the first half 33rd psalm:“I will bless the Lord at all times...” to the words: "...they will not be deprived of any good."

Primate, while singing psalm, rises to the sole and stands in front of the royal doors, facing east, waiting for its end. Then he turns over his right shoulder to the west, blesses the people with the words: and enters the altar by the northern door.

Note. Before the exclamation:"The blessing of the Lord is upon you..."and blessing primate Allco-employees priests bow to him through the open royal doors, to which primate also responds to them with a bow.

During the final singing: “Lord, open my lips...” clergy cross themselves twice, kiss the edge of the throne (and primate and the Holy Gospel), again cross themselves and bow primate (for what primate also responds with a bow to both sides) and retreat to their places.

Senior And second deacons the royal gates are closed.

Employee priest takes its place in front of the front of the holy altar.

Polyeleos

While reading sedalnov By kathisma clerics with candles sexton with prepared censers and candles for clergy go to a high place, cross themselves three times, bow primate, each other and exit the altar by the north and south doors. Clerics stand on the salt in front of the royal gates facing each other, and sexton they go to the middle of the temple and stand to the right of the lectern with the festive icon.

At this time everything clergy, which go to polyeleos, put on sacred robes and stand in order of precedence on either side of the throne. Primate stands before the front of the throne, deacons on the right and left side of primate against the front corners of the throne.

At the beginning of the singing polyeleossenior And second deacons the royal gates open, and then everything clergy cross themselves twice, kiss the Holy Altar, cross themselves a third time, bow primate (for what primate also responds with a bow) and slowly, before clerics, proceed from the altar through the royal doors to the middle of the temple . There's a walk ahead primate, behind him in pairs priests, and behind them deacons. Primate goes to the middle of the temple, walking around the lectern on the left side, and stands opposite the lectern with the festive icon on the place prepared for it (carpet) facing the altar. The rest stand to his right and left (by rank). clergy.

Note. There is also a custom on twelfth and temple holidays before the start of the service to place the icon of the holiday on the holy altar, and not on the lectern in the middle of the temple. Then, when exitingpolyeleosshe comes out ahead of everyone clergy two royal doorsseniors priests and they place it on a lectern in the middle of the temple.

When everything falls into place, priests And deacons turn to face the altar, cross themselves once and bow Primate.

Clerics also cross themselves and bow primate, then they place candles behind the lectern, and they themselves stand somewhat at a distance from the candles on the right and left sides of the lectern, facing each other.

Senior deacon accepts from sexton lit candles for priesthood and serves them Primate. Primate distributes candles priests, who approach him in turn in order of seniority, first from the right and then from the left: at the same time primate And priest mutually kiss each other's hand.Next senior deacon accepts sexton lighted candle and gives it to his left hand primate. Then he accepts from sexton censer and gives it to his right hand primate, having previously asked his blessing: “Bless the censer, lord.” Primate blesses the censer and pronounces the prescribed prayer:“We bring you a censer...” Further senior And second deacons take the lighted deacon candles and stand behind the lectern facing Primate. Rest deacons are one step behind primate, on the right and left sides of him.

After finishing the last song verse polyelea clergy sing grandeur holiday or saint once, during which primate continuously censes the festive icon on the lectern from its place.

Everyday is performed in the same order as when censing one priest (cm.: IV. All-night vigil, Follow-up of the festive all-night vigil, Polyeleos Matins, Polyeleos), only with some features:

1) before censing the choirs, censing is performed clergy: first those standing on the right, and then on the left;

2) upon completion of incense, before incense deacons n chairman cense first clergy: at first priests, standing from him on the right, and then on the left.

Next follow matins before reading the Gospel is performed in the same order as during the service of one priest (cm.: III. Morning service, Peculiarities of performing Polyeleos Matins). All exclamations are pronounced priests in turn in order of seniority and after a preliminary blessing (bow) primate, on which priest also responds with a bow.

After reading the Gospel primate crosses himself, kisses the opened Gospel, gives away the candle, accepts the headdress and puts it on. The candles that were held clergy, extinguished and taken away sextons. Second deacon, Having closed the Gospel, he takes it to the altar and places it on the throne. Then he crosses himself, kisses the Gospel and the throne, bows primate and stands near the throne in the usual deacon's place. Two bow with him priest, reading canon. When deacon puts the Gospel on the throne, they leave the ranks employees priests and, bowing (together with deacon) primate, go to the altar through the royal doors. There they kiss the throne (on the sides), remove the felonies and wait for the exit at the end prayers:“Save, O God, Thy people...”(or if committed lithium shouting: "By mercy and bounties...").

After reading about half of this prayers senior deacon (or if not done lithium, tov the beginning of the festive singing stichera) located in the altar priests, reading canon, And second deacon approach the throne from both sides. Then they cross themselves, kiss the throne, cross themselves again, go out through the side doors onto the sole and stand facing the iconostasis, in front sexton with oil, waiting for the end deacon's prayer or celebratory singing stichera. Further, everyone standing on the sole, together with senior deacon cross themselves and bow Primate. Senior deacon And second deacon go to their places (next to primate), A priests, reading canon, Having bowed to each other, they stand at the lecterns with books.

After the exclamation: "By grace and bounty..." primate bows co-employees priests and goes to the analogue with the icon of the holiday. Here he makes two bows from the waist, takes off his headdress, kisses the icon, takes sexton brush and anoint himself with holy oil. Then he hands over the brush sexton puts on his headdress, crosses himself a third time and takes his place. To his right it becomes sexton with a vessel of holy oil and a brush.

Priests in pairs they approach the festive icon for anointing. First they cross themselves twice, bow primate and others priest, standing next to him. Then they take off their hats, kiss the icon, cross themselves again and approach in turn primate for anointing. Primate dips the brush into the holy oil and hands it priest Priest takes a brush from primate (at the same time they mutually kiss each other’s hand), turns to face the altar, anoints himself with holy oil, turns to primate and gives him the brush (kissing each other’s hand again) and goes back to his place. After the anointing priest, standing in pair with him, he turns to the east with him, crosses himself, bows primate and to each other. Behind priests To primate also suitable for anointing in pairs deacons, making the same bows as priests when kissing the icon and kissing the right hand primate after anointing.

Priests, reading canon, usually approach anointing after 6th songs (this is the most convenient moment).

After the anointing priests And deacons turn their faces to the east, cross themselves, bow primate and go to the altar through the royal doors (deacons behind priests). At the altar: second And third priests stand in front of the throne, deacons on the right and left sides of them opposite the front corners of the throne, the rest priests on the sides of the throne. Then everyone crosses themselves once, kisses the throne, crosses themselves again, bows primate through the open royal doors, then to each other, they retreat to their places and take off their sacred clothes. Employee priest remains in vestments and stands on the right side of the holy throne until primate will not enter the altar after the end of the anointing.

Deacon (If primate anoints in the middle of the temple) before pronouncing small litany, bows to the holy throne and employee priest and exits the altar by the northern door. On the solea he stands to the left of the royal gates, then crosses himself and bows primate, turns to the east and proclaims litany. Employee priest utters an exclamation near the holy throne, bowing to the high place and primate through the open royal doors. Deacon at the outcry priest crosses himself, bows down with him primate, and returns to the altar by the northern door.

If anoints Jr priest, but not primate, Then deacon bows before and after utterance litany commits employee priest at the altar.

After finishing the anointing primate hands over the brush sexton worships before the icon and goes to the altar. Deacons close the royal doors, and primate bowing to the throne and employee priest, retreats to his place and takes off his sacred robes . Employee priest takes his place before the throne and ends all-night vigil according to the usual procedure (see: IV. All-night vigil, Follow-up of the festive all-night vigil, Polyeleos Matins).

Priests, reading canon, after finishing the reading, they cross themselves, bow to each other and go through the side doors to the altar. Here they are baptized, bow to the Holy Throne, primate and each other and retreat to their places.

Can a deacon serve the Liturgy without preparation and receiving Holy Communion? Mystery, as well as a priest, having served one liturgy, can he participate in the cathedral service of another liturgy, also without receiving Holy Communion? Tine?

This question must be answered in the words of 8 Apostle. a rule that excommunicates both priests and deacons if they evade Holy Communion during the liturgy. Mysteries, not having the most plausible and obvious reason preventing them from approaching St. communion (see 8 Apostolic rights and interpretations of Balsamon, Zonara, Aristin and in the Slavic Helmsman). So, on 8 apostles. rules, both the priest performing the liturgy and the deacon participating in its celebration must receive Holy Communion. Secrets, excluding any special emergency circumstances that prevent this from being done. But can a deacon, as well as a priest, serve one liturgy with preparation and then receive Holy Communion after it? Tyne, on the same day, participate in the cathedral service of another liturgy, without receiving Holy Communion. The secret behind this second liturgy? The deacon is not the celebrant of the sacrament of the Eucharist, but only a person who serves the bishop or presbyter during the celebration of the sacrament of the Eucharist; therefore, we sometimes - out of extreme need - allow the deacon, having prepared for one liturgy and receiving Holy Communion after it. Mystery, participates in the celebration of other liturgy, but at this liturgy St. does not partake. Tyne. The priest is the celebrant of the sacrament of the Eucharist; This is how he appears both at the time when he serves the liturgy alone, and when he celebrates mass together with other priests; Therefore, it is not and cannot be allowed for us that a priest, having celebrated one liturgy and having received St. Holy Communion after it. Tyne, could on the same day participate in the cathedral celebration of another liturgy and not receive Holy Communion at this liturgy. Tyne. At least, in the “Teaching News” (in service) it is categorically stated that a priest (as well as a bishop) cannot perform more than one liturgy on the same day (R.D.S.P. 1887 No. 51 ).

Are some people correct in saying that there are occasions when one can serve without entrance prayers, for example, during the consecration of a temple?

Although in this case the entrance prayers are not performed, the sacred act itself - the consecration of the temple - already properly prepares the clergyman to begin performing the Divine Liturgy (Ts. V-k 1899 No. 6).

When reading the entrance prayers before the celebration of the liturgy at the conciliar, should all concelebrating priests wear stoles, or only one elder?

Entrance prayers, as their very name shows, must be said before entering the altar, so that the one saying them does not have the opportunity to put on the epitrachelion. That is why, even in the case when the entrance to the holy altar is built directly from the street, and not through the temple, the priests make the entrance without an epitrachelion. If you take the service book, you can see. That the epitrachelion is placed on the priest after laying on the surplice (i.e., the vestment) with the reading of the prayer: “Blessed be God, who poureth out grace...” (Ts. V-k 1900, No. 24).

Should entrance prayers be performed with or without an epitrachelion?

The entrance prayers themselves are some preparation of the clergyman for entering the holy altar to perform the most important of the sacred rites, and, therefore, even if the clergyman entered the temple through the altar, there is no reason to put on an epitrachelion to perform the entrance prayers (Ts. Issue 1899 No. 6).

Should the deacon, after praying the entrance prayers together with the priest, certainly kiss St. the throne and the cross and the gospel on it?

Kissing St. throne and the saints lying on it. The cross and the Gospel are performed by the clergy many times during divine services - as a sign of reverent veneration for them, as well as to ask the Lord for gracious permission and strength for the sacred rite. Therefore, depriving oneself of the opportunity to reverently touch these shrines at the indicated time or the deacon would not be reasonable or reasonable (Ts. V-k 1897, No. 28).

Is it permissible and correct to perform proskomedia without a felony?

Performing proskomedia without a rizi or phelonion is a phenomenon contrary to church rites, for in the missal it is required to first put on all sacred clothes, and then go to the altar and perform proskomedia (R.D.S.P. 1887, No. 33).

Is it possible for a serving priest to take any medicine before performing the Divine Liturgy, without which he, due to the state of his health, is not able to begin serving?

The rules indicating in what state of spirit and body a clergyman should begin to celebrate the Divine Liturgy are, without a doubt, known with certainty to each of them: deviations from these rules, permitted according to need, are presented either to the conscience of the person allowing it, or to the decision of the immediate (without a consistory) court of the local bishop (C. V-k 1898 No. 4).

Can someone who comes to church stand during the service with an open book and follow the service from it? Is it possible to stand in the altar and on the sole during worship?

It is a custom of heterodox confessions to follow the divine service according to the book; in the Orthodox Church, the entire structure of worship is such that it requires from the believer only concentrated, reverent attention; The canons prohibit the laity from entering the altar (VI Ecumenical Law 69, Laodicean Law 19 and Nomocan 66), but it is prohibited to be placed on the altar on the basis of the statute on the Pred. and crimes, which prohibition took place by the Highest order of Emperor Nicholas I, who personally noticed the disorder that occurs from filling the salt with worshipers (Ts. V-to 1899, No. 35).

Should the early liturgy in the cathedral include the pealing after the hours and the ringing of one bell for “Worthy”?

The prescribed ringing must, of course, be observed at the early liturgy; in contrast to the later, in practice it is customary to distinguish the early from the late by the nature of the news to the beginning: at the early one take rare, and at the late - frequent news (Ts. V-k 1893 No. 49).

Is it possible to read the rule to St. communion at all-night vigil or morning?

These services in themselves have the meaning of preparatory, which is why “teaching news” recommends listening to them with special reverent attention. In the evening, the clergyman must read the canons (different on different days) and akathists, and in the morning he must serve and listen to the Midnight Office, Matins, the Hours and the Canon, along with prayers to St. communion; in any case, even if it were not possible to fulfill the entire rule, prayers to St. Communion must be read before the liturgy (Ts. V-k 1893 No. 10).

In extreme cases, can a priest celebrate the liturgy by reading only the well-known prayers for Holy Communion and omitting the reading of the canons to the Savior, the Mother of God, etc.? Or in such cases, serve not the liturgy, but the hours?

The “teaching message” allows in extreme cases to leave the rule, namely, according to the Divine Liturgy, let everything left be completed (priest); let the prayers for communion be said urgently before the liturgy.”

Of course, if on the eve of the Liturgy the priest has to travel with you all night, which happens in crowded parishes, and he is extremely tired or exhausted from a night spent without sleep, then it is better for him to send the clock and the liturgy instead of the Liturgy, otherwise from fatigue and extreme depersonalization he can easily some misfortune happens to him during the celebration of the liturgy (R.D.S.P. 1887 No. 33).

A deacon who, for some reason, serves without preparation, cannot take part in what liturgical actions?

In our country, out of a duty of conscience and instilling a sense of reverence for the shrine, it is accepted that a deacon who is not properly prepared to participate in the celebration of the liturgy is excluded from certain liturgical actions, namely: 1) he does not go with the priest before the royal doors to read initial prayers before the proskomedia; 2) does not take the usual beginning from the priest before “Blessed is the kingdom,” but only quietly says: “Bless, lord,” and, having received a blessing from the priest, kisses his hand and goes to the pulpit to proclaim: “Bless, lord,” pronounces the litany and etc.; 3) after the lead. At the entrance, he does not turn to the priest for prayer for himself, nor does the priest turn to him, but only in the same way as at the beginning of the liturgy, he asks for a blessing, saying: “Bless, Vladyka,” and, having received a simple blessing from the priest, goes on his way. a place for further religious services; 4) when the priest shouts “Victory Song”, he does not raise the stars, but the priest himself does this; 5) at the consecration of St. Darov does not approach St. meal and does not raise St. Gifts with the cry: “Thine from Thine,” but only after the consecration of St. Darov censes while singing: “It is worthy to eat”...; 6) does not approach St. meal and during communion and after communion, the priest does not collect particles in the holy. cup. In addition, in some places it is also observed that a deacon who serves without preparation cannot endure St. After the gifts she partakes and does not proclaim: “With the fear of God” (R.d.S.P. 1888, No. 17).

How can two priests celebrate the liturgy without a deacon?

The procedure for celebrating the Liturgy by two priests without a deacon is practiced in many dioceses as follows: 1) proskomedia and the first censing before the Liturgy of the Catechumens is performed by a junior priest; 2) the beginning of the liturgy and the first litany is pronounced by the senior priest; 3) the small litanies are pronounced by the younger one with exclamations; 4) at the “small entrance” he carries the Gospel and says: “wisdom, forgive” and proclaims “as holy”... the elder; 5) according to “Holy God,” before the prokeme and before the reading of the Apostle and the Gospel, the exclamations “wisdom” and “vonmet” are pronounced by the younger one, and “peace to all” by the older one; 6) during the reading of the Apostle, the younger one performs incense, and the older one reads the Gospel and pronounces a special litany; 7) the litany of the catechumens and the exclamation: “Go forth from the catechumens,” etc., the younger one pronounces, and the older one pronounces the last litany before the Cherubic hymn; he also censes while singing this song; 8) at the “great exit” the eldest takes the chalice and commemorates the Sovereign Emperor and the Empress, and the younger takes the paten and commemorates the Heir to the Tsarevich and the entire reigning House, the Holy Synod and the local bishop, then the eldest finishes the commemoration according to custom, placing the cup on the throne, takes the paten from another priest and, placing it in his place, burns incense, and the younger one closes the veil and pronounces the litany “let us fulfill our prayer to the Lord”; 9) starting from “peace to all” (after the exclamation “mercy and generosity) and to “and let there be mercies” is performed by the senior priest; 10) the litany “having remembered all the saints” is pronounced by the younger one, and the older one exclaims: “and grant us, O Master,” brings out the holy cup, saying “with the fear of God,” etc. until “always, now and ever”; 11) the litany “Forgive me,” with the exclamation “For You are sanctification,” is pronounced by the younger one, and the elder, with the exclamation “For You are sanctification,” takes the Gospel and places it on the antimension according to custom; 12) the exclamation “Let us depart in peace” and “Let us pray to the Lord” is pronounced by the junior priest, who also reads the prayer behind the pulpit, and the elder one says “dismissal”. However, in some dioceses the order of the celebration of the liturgy by two priests without a deacon differs from the above, namely: at the “great exit” the senior priest carries out the paten along with the chalice, and the younger priest carries out the holy paten. cross. Since we do not have a rule defining the order in which the liturgy is celebrated by priests alone without a deacon, the establishment of one or another order in this case depends on the discretion of the local diocesan authorities (R.D.S.P. 1887 No. 50).

Can a priest remove a concelebrating deacon who is suffering from shaking hands from those sacred actions, the performance of which at the Liturgy is presented to the deacon in the missal?

The priest not only can, but must also advise such a deacon not to touch the saint during the liturgy. Paten and St. I would more often and generally refrain from such actions, the commission of which, due to my painful state, could easily expose St. Gifts trampled. If, beyond his expectations, a deacon suffering from shaking of hands would not for some reason wish to take advantage of the prudent advice given to him, then the priest is obliged to inform the dean of the deacon’s inability to serve in the priesthood (R.D.S.P. 1886, No. 29).

Is it possible to celebrate the liturgy in a church that temporarily does not have an antiminx, using an antiminx taken from another church?

It should not, since the antimension is given to one specific church and, according to the Uchitelny Izvestia, can be taken out of it only in known, directly indicated cases.

Is it possible to serve two liturgies with the same vessels on the same day?

As is known, it is impossible to serve more than one liturgy on one altar: “for this unity of sacrifice signifies the one death of Christ, which alone raised us up, and His one passion, which alone endured for us” (Izv. Teaching) this cannot be the basis applied to vessels, since there are many vessels and they cannot signify the “unity” of sacrifice and “passion.” However. Hardly any church that is not a single altar has only one set of liturgical vessels, so it cannot be overlooked that in reality there is a need to celebrate two liturgies on one day with the same vessels.

Is it possible to hear two masses in one day?

No one was ever forbidden to attend several liturgies at one time; it is only forbidden to perform two liturgies on one day, as well as to receive communion twice (R.D.S.P. 1868 No. 3).

What is the reason for the priests to wear the legguard on the right side?

The basis for putting on a legguard on the right side (if there is only one, and on the left - if the wearer has, in addition, a club, put on on the right side) is the widespread custom of the Church, which as a result received the meaning of a general rule (Ts. V-k 1898 No. 13).

Should proskomedia be performed with or without a kamilavka?

Although the article of the charter “on the revelation of the heads” does not say anything about exposing the head when performing proskomedia, in practice, in view of the deeply prayerful nature of proskomedia, it is customary to perform it without kamilavkas and skufei; especially since the bishops themselves, commemorating the living and the dead and covering St. the gifts on Cherubimskaya, according to the order of proskomedia, also stand “without a cap,” that is, without a miter (Ts. V-k 1893, No. 35).

Is there any basis for the custom, accepted in some areas, of collecting money during censing, as well as for taking out a common health particle and, finally, not returning the prosphoras given for health and repose?

Everything that is indicated in the question is not a custom, but an abuse, which obviously has not yet come to the attention of the local diocesan authorities. In particular, with regard to the first of the fees indicated in the question, its unseemlyness was recognized officially (see “Church Veda.” 1889, official part, pp. 264–265) (Ts. V-k 1899 No. 37).

Is it possible to proskomise a non-serving priest?

From the point of view of church rules, this question should only be resolved negatively; in practice, exceptions are allowed, sometimes out of direct necessity: for example, when there is a large number of prosphoras served for removal (C. V-k 1898, No. 5. Wed. R. d. P. 1888, No. 6).

Can a non-serving priest help a serving priest remove particles from the prosphora served by parishioners at the proskomedia?

“Let a non-serving priest or deacon, standing at the altar, read the memorials, pronounce the names of those persons for whom the particles should be taken out, and the serving priest, saying only “Lord remember,” takes out the particles himself. And with such assistance to the serving priest on the part of the non-serving priest or deacon, the removal of particles from the prosphoras by the serving priest will be facilitated and significantly accelerated” (R.D.S.P. 1887 No. 6).

Do the priests act correctly and on what basis, when at the proskomedia, pronouncing the words of the troparion: “Thou hast redeemed us from the legal oath,” they kiss the paten, “with honorable blood” - the edge of the chalice, “nailed on the cross” - on the saucer with the image of the cross, “ pierced with a copy” - a copy, “thou hast exuded immortality in man, O our Savior, glory to Thee” - another saucer with the image of the face of the Mother of God?

Almost everywhere, according to an unwritten rule, it is only out of reverence for the Eucharistic vessels and things that priests kiss the paten, chalice and star when, having approached the altar, they prepare these vessels and things for the upcoming sacred rite - they place them on the altar (R.D.S. .P. 1889 No. 15).

On the day of the Archangel Michael, the Archangel Gabriel and other disembodied forces, should the eighth particle be removed from the nine prosphora in honor of these disembodied forces?

Proskomedia is the remembrance of the Calvary sacrifice for the sake of our salvation, and the fruits of this and the fruits of this atoning sacrifice cannot extend to the angels, therefore there should not be particles on the saint. diskos for ethereal forces (R.D.S.P. 1887 No. 33).

Is it possible, in case of emergency, to serve the liturgy on four prosphoras, taking out particles for the living and the dead from the same prosphora?

It is possible - even with a smaller number of prosphoras, as explained in the well-known Practical Guide by Archpriest. Chojnacki, where all kinds of cases of such necessity are collected (Ts. V-k 1900, No. 26).

Is it possible to start proskomedia at the end of Matins, for example? when reading the 1st hour, in order to end the service as quickly as possible for the sake of the cold in the church?

This acceleration, albeit insignificant, disrupts the usual order, since the one who accelerates will obviously begin to celebrate the liturgy without entrance and without proper full vestments (Ts. V-k 1897 No. 22).

Is it permissible, from the point of view of the church charter, to remember the living and the dead at the proskomedia, when taking out particles from the prosphora brought by parishioners, with the general words of remembrance “remember, Lord, those who brought them, and for their own sake they brought them” (from the prayer of offering at the proskomedia)?

A careful examination of the rites of proskomedia will show the questioner that the formula of general commemoration given by him must exist and exists next to the named commemoration of the living and the dead. Therefore, eliminating this latter from the proskomedia is in no case permissible and would only indicate the priest’s laziness in prayers for his flock (Ts. V-k 1901, No. 32).

In the rite of the liturgy, the word proposal is often used; for example: “they also wash their hands in the sentence, saying: I will wash my innocent hands,” etc.; “and tacos are disappearing into the offer. The same three worships before the sentence they created, they each say: “God, cleanse me”... How should we understand the sentence in the first case, and at what point should we actually wash our hands?

The word sentence means “altar” and in this sense it should be understood everywhere where it is used in our service book, except for the place where it is said: “they also wash their hands when they go into the sentence.” Here, the word “sentence” is an inaccurate translation of the word in the Greek service book, which actually means a mountain, a place where a fire is made, a brazier, in our case a pot of coals is usually used. This means, according to the instructions of the missal, the clergy wash their hands in the place where the mountain is located, located in the altar part where the offering or altar is located, as we still see in the Kiev St. Sophia Cathedral and in the Great Church of the Kiev Pechersk Lavra (R .d.S.P. 1888 No. 12).

What is the basis for the custom of offering 6 prosphora at the proskomedia (from the 6th the priest takes a piece for himself)?

This is probably based on the instructions of some of our ancient service books (approximately from Metropolitan Cyprian), in which the 6th prosphora was assigned to take out a particle for the king. At the present time, when, according to the custom adopted by our Church, it is established to serve on five prosphoras, and particles for the king and the serving priest are taken out of the same prosphora, designated for taking out particles for the living, i.e. from the 4th , the proposal of the 6th Prosphora seems to be devoid of any basis (see Nikolsky for more details, A Guide to the Study of the Charter, 1894, p. 375, note). (C. V-k 1900 No. 29).

What words does the priest say at the proskomedia when the deacon asks him for a blessing to pour wine mixed with water into the chalice, saying: Bless, sir, the holy union?

The service book does not indicate that the priest should pronounce any words, and therefore the priest should not say “Blessed is our God always, now and ever”... or “In the name of the Father, and the Son, and the Holy Spirit” or any other words , limiting itself to one blessing of wine combined with water, by which action the connection is sanctified and permission is expressed to the deacon to pour wine and water into the chalice (R.D.S.P. 1885, vol. 3, p. 401).

Red and white wines can be produced from grapes; What color should the wine be to celebrate the Divine Liturgy?

With the general use of red wine in Palestine, which is why it is called in St. Scripture, with the blood of grapes, the blood of grapes (Gen. 49:11; Deuteronomy 32:15, 38), there is no doubt that it was red wine that the Savior drank at the Last Supper. Imitating the sacred rites of Christ, the Orthodox Church from time immemorial celebrated the sacrament of the Eucharist on red grape wine, which, in its external appearance for the sensual eye, more fully depicts the prenatural blood of Christ the Savior served in the Eucharist (R.D.S.P. 1893, No. 18).

Is it possible, in cases where there is no special “Theotokos” prosphora (i.e., a prosphora with an image of the Mother of God and with the inscription M.), to take out a particle at the proskomedia in honor and memory of the Blessed Virgin Mary from a prosphora that has the sign of a cross with the inscription IC . XC. HI. KA?

Prosphora must have a four-pointed cross (Acts of the Council of 1667, Chapter 1 and 1698, Chapter 26). Sign of a four-pointed cross with the inscription IC. XC. HI. K.A. should be on all prosphora served at proskomedia.

Prosphoras “Theotokos” exist only in southwestern Rus'; in the north-east, prosphora with any other seals are not used at all, except for those with the sign of a four-pointed cross. From here it is clear that the local custom of removing a particle in honor of the Mother of God from the “Mother of God” prosphora does not exclude the possibility of removing the same part from a prosphora that does not have the inscription of the name of the Mother of God and Her image (R.D.S.P. 1866 No. 6) .

Should a particle be taken out of the prosphora for each living or dead person, or one particle for many people?

According to the wisdom of the Orthodox Church, for each living or dead person a special particle should be taken out of the prosphora. The rite of the proskomedia clearly states that the priest at the proskomedia remembers the living and the dead “by name, for each name he takes out a particle, inviting: “Remember, Lord.” To deviate from this instruction and believe that taking out a special particle for each living and dead, or taking out one particle for many are indifferent things, means allowing arbitrariness and placing your own consideration above the understanding of the Church (R.D.S.P. 1893 vol. 2. Page 181).

From the fourth prosphora - for the living - should two large particles be taken out, or three?

The missal clearly states that from the fourth prosphora for the living, the priest must take out two relatively large particles, one of which is for the Holy Synod, the patriarchs, the local bishop, etc., and the second for the Sovereign Emperor, the Sovereign Empress, the Sovereign Heir Tsarevich and the entire reigning House (R.d.S.P. 1888 No. 1).

How appropriate is the custom, part of the liturgical practice (of the Kazan diocese), of taking out forty particles from one prosphora at the proskomedia for the same person?

Taking forty particles from one prosphora suggests a too crude material idea of ​​the grace of God, as if its power and effectiveness depend on how many times a certain sacred action is performed. The custom of taking forty particles from one prosphora for the same name, having developed and taken root, may be accompanied by some inconvenient consequences: then it will be necessary to make very large patenes and bowls and pour many particles into the chalice to drink the Blood of Christ, and it will be very difficult for the priest consume the remaining St. Gifts with many particles drenched in the Blood of Christ (R.D.S.P. 1886, No. 44).

Is it enough to remember the deceased at the proskomedia, or should he be remembered at the funeral litany and while singing: “It is worthy to eat, as in the truth”?

When a special funeral liturgy is performed for the deceased, then all those additions must be performed - funeral prayers, chants and readings, which are indicated in Chapter. Typicon on funeral services. When a special funeral liturgy is not celebrated for the deceased, but only a prosphora is served for the proskomedia, then the commemoration of the deceased is limited to this action only (R.D.S.P. 1893, vol. 2, pp. 180–181).

Is it right to act when, during a large number of memorials served at proskomedia, such as on ecumenical Saturdays and other days, these memorials are read by deacons and even psalm-readers?

Explanations on this issue are partly found in the bishop's official, where it is said that the concelebrant pronounces the names of those commemorated, and the bishop takes out the particles, saying only “remember, Lord.” Consequently, the joint action of two employees in this case does not violate the unity of action; this unity remains even when the deacon reads the names, and therefore there is no need to protest against the generally accepted practice; Moreover, the removal of deacons from participation in this matter will cause significant difficulties on the deliberate days of remembrance of the dead (Ts. V-k 1887 No. 3).

Is it possible to take out particles for the living and the dead throughout the entire liturgy, as is done in some city and monastic churches?

The removal of particles for the living and the dead, as an action related to the proskomedia proper, should, strictly speaking, be performed only during the proskomedia - before the start of the liturgy. However, proskomedia in the ancient Christian Church was performed after the Liturgy of the Catechumens and before the beginning of the Liturgy of the Faithful; in accordance with ancient Christian practice and at the present time, the bishop, when he serves the liturgy, performs a proskomedia action at the beginning of the liturgy of the faithful - he takes out particles for the living and the dead before the transfer of St. Gifts from the altar to the throne. In view of this, the priest can take out particles for the living and the dead not only at the proskomedia, but also at the liturgy before the “great entrance” - before the transfer of St. Gifts from the altar to the altar, especially when he serves the liturgy with a deacon and when, therefore, he has free time. After the great entrance - the transfer of St. Gifts from the altar to the throne, the commemoration of believers with the removal of particles cannot be allowed, as an action that is not justified by ancient Christian practice and contrary to the existing charter in the Orthodox Church (Read in the rite of the liturgy of Chrysostom and You. Great prayer of proskomedia - offerings upon placing the Divine Gifts on the throne; cf. this prayer from the proposal at the end of the rite of proskomedia). (R.D.S.P. 1886 No. 52).

Is it possible to apply for proskomedia after the transfer of St. Gifts from the altar to the throne?

Priestly prayer after the transfer of St. Gifts to the throne is called the prayer of proskomedia (service lit. Zlat.) and is similar to the prayer of the same name in the first part of the liturgy - proskomedia: both contain a prayer that the Lord accept the Gifts removed in honor of Him from everyday use and for Him alone dedicated to making a bloodless sacrifice and therefore called victims. But the second prayer refers to the Gifts, finally consecrated to God, before which stands one priest and to which a layman, not daring to approach, can only send a prayerful thought (R.D.S.P. 1893, No. 39).

Should the priest kiss the star, fumigated with incense, before placing it on the paten, as well as the small shrouds and air, before covering the paten and chalice with them?

In our Orthodox Church, this is done by many priests and there is nothing inappropriate or incongruous in this action, since the star, covers and air are sacred things and, in addition, there are sacred images on them (R.D.S.P. 1889 No. 17).

In what order should censing be performed after the proskomedia and with the exclamation: “Quite for the Most Holy One”?

After performing the proskomedia, incense should be performed not only in the altar, but also in the temple; and when exclamating: “A lot about the Most Holy One”... censing is required “around the meal” (Ts. V-k 1893, No. 49).

Should the church veil be opened immediately after the release of the proskomedia - before the incense around St. meals, etc., or after the deacon asks for a blessing from the priest and leaves the altar to the pulpit to begin the liturgy?

The church curtain is opened immediately at the end of the 6th hour and after the dismissal of the proskomedia - before the deacon, moving away from the altar, begins to burn incense around the saint. meals, in the altar and in front of the iconostasis, etc. (See “New Tablet” by Archim. Veniamin, part P., chapter VI, § 3).

If on St. All the inscriptions on the antimension have been erased, and it itself is still strong, then should it be presented to the bishop to restore the inscriptions, or can the priest himself do this without the knowledge of the dean? In the latter case, where should this inscription be made - on the throne, the altar, or somewhere else? If this inscription has already been made, then cannot anyone be held responsible, and which particular priest, who executed this inscription on the orders of the dean? Is it possible to serve on such an antimens?

According to the Uchitelny Izvestia, “the antimension, even if it is torn, full of holes or blackened, as if the writing on it cannot be recognized, is also not worthy of serving on written paper; he who dares to serve in the world, as a destroyer of divine mysteries, sins mortally and is subject to episcopal execution, that is, prohibition or excommunication.” Such an antimension must certainly be presented to the local bishop in order to replace it with a new one; restoring the inscriptions on it would not only be an insult to St. antimension, but even a forgery from a criminal point of view, since in this case the person signing will have to sign for the bishop who consecrated the antimension, whose signature must necessarily be on each antimension, supervision of which, when viewing churches, is entrusted to the dean (Inst. Blas. § 1). (C. V-k 1900 No. 43).

Shouldn’t we look at the singing of the funeral kontakion, following the example of Kyiv churches and monasteries, not after the small entrance, but before the litany of the catechumens, which is allowed in some urban and rural parishes of our southern dioceses as a violation of the rules?

Speaking about the special church and liturgical customs of the Kyiv church, it is hardly possible to classify these customs as “violations” of the church charter. If both the clergy and the laity have become accustomed to such a custom, observed steadily and constantly, then it, as it were, ceases to be a custom, but becomes the norm of a special local, so to speak, charter. But it’s a different matter, if such a custom is introduced where it was not used before, then it will certainly be an “arbitrary innovation and change in the statute,” which is directly prohibited by the statute of spiritual consistories (Article 35). Thus, in our opinion, one should also look at the custom indicated in the question, which in itself, of course, has nothing reprehensible (Ts. V-k 1899 No. 10.).

Should the priest, when presenting the Gospel to the deacon in front of the small entrance, kiss it, and also kiss the saint? The throne both before the small entrance and after the small entrance?

Neither in the bishop's nor in the priest's service manuals are there any instructions regarding such a way of acting as a celebrant, although according to established custom it is done so that the priest, presenting the Gospel to the deacon in front of the small entrance, kisses it, and also kisses the saint. the throne both before the small entrance and after the small entrance. However, in the bishop’s service book it is noted that the bishop at the small entrance, “entering the altar, kisses the throne” (R.D.S.P. 1889, No. 17).

During the liturgy, when serving with or without a deacon, at the small entrance should one loudly proclaim “Let us pray to the Lord,” or should this exclamation be quietly pronounced before the prayer of entry?

According to the custom accepted almost everywhere, this exclamation is pronounced aloud during the entrance itself, to which the person responds “Lord have mercy,” although in the service book there is no indication of the method of pronunciation; in the bishop's official it is indicated that the deacon “Verb” this exclamation “in a quiet voice, as accurately as possible to hear” (Ts. V-k 1897 No. 46).

How should the priest or deacon carry the Gospel at the small entrance - should it be placed on the chest, like some kind of weight, or should it be held on outstretched arms so that the lower edge of the Gospel is against the upper part of the chest?

The deacon must carry the Gospel in his hands, leaning it to his chest, with the support of his left hand only when shouting: “Bless, Master, the holy entrance,” at which he has to point with his right hand; but you should not hold it in your hands as high as indicated in the question, but rather raise your hands slightly with the Gospel only when making the cross with the exclamation: “wisdom, forgive.” When serving without a deacon, the priest must carry the Gospel “in front of his chest,” that is, leaning it to his chest (Typ. Chapter 2), precisely in the order in which he is supposed to bring it out for kissing at Matins; but, it goes without saying that when “crossing” the Gospel at the entrance, he must raise it with both hands (Ts.V-k 1897 No. 43).

What order should be observed when performing the small entrance during the conciliar celebration of the liturgy?

Does one of the manuals on this subject give the following instructions? The Primate, at the beginning of the singing of the hymn set to “Glory,” having performed three prayerful adorations before the throne, kisses the Gospel and gives it to the deacon; after this, the second priest approaches (around the throne on the left side) to the front side of the throne, stands next to the primate, and both together perform prayerful worship before the throne, kiss it, move to the right side of the throne and walk around it following the deacon; after this first couple, all the other priests do the same in pairs, in order of seniority, and those of them who have skufiyas and kamilavkas kiss the throne in them, removing them only when they move to the right side of the throne; from the altar, all the priests go one after another, in order of seniority, and the right ones (passing in front of the abbot, standing in the middle, opposite the royal doors) stand on the right side, and the left ones - on the left, i.e., as they stood in the altar. The blessing with his hand to the east, the pronouncing of the prescribed words and the kissing of the Gospel is performed by only one primate. Entering the altar behind the deacon, he kisses both icons on the royal doors; the rest of the priests kiss only the one who is on their side. The primate blesses the priest; then he bows to the throne, kisses it and takes his place; the other priests also each take their place, put on skufiyas and kamilavkas, bow to the throne, kiss it and then bow to the primate (Ts. V-to 1900, No. 13).

Is it possible in the liturgy, at the small entrance, for the deacon to say a funeral prayer for the departed and proclaim eternal memory to them?

This is how it is done everywhere. Such a custom should be viewed as local, not justified by the general practice of the Russian Church and not finding a basis for itself in the existing rites of the liturgy. In addition, it should be noted that he introduces into the existing rites of the liturgy such an addition, which is not directly connected either with the appeal: “Lord, save the pious,” or with the conclusion of the priest: “For how holy art thou our God”... (R.d. S.P. 1887 No. 41).

Should a priest serving without a deacon say: “Lord, save the pious and hear us”?

The cry “Lord, save the pious and hear us” is not one of those that belongs only to the deacon; therefore, it should be pronounced by the priest himself when there is no serving deacon, as is done by some priests (pronounced with an appeal to those present). (R.D.S.P. 1886 No. 42).

Should a deacon at the Liturgy of St. Basil the Great to proclaim: “Lord, save the pious and hear us”?

The exclamation “Lord, save the pious”... is in close inextricable connection with the singing of the Trisagion. And since the singing of the Trisagion is based not only on the liturgy of Chrysostom, but also on the liturgy of St. Basil the Great, then, without any doubt, the singing of the Trisagion at both liturgies should be preceded by the deacon proclaiming the words: “Lord, save the pious and hear us ” and pronouncing the words: “and forever and ever” (R.D.S.P. 1886 No. 13).

Should a priest, going to a high place, kiss St. Gospel, and the deacon at the same time kiss St. throne?

Usually the priest, before going to the high place, kisses the throne, and not the Gospel, and the deacon who serves with him does the same after the priest, i.e. He also kisses the throne (R.D.S.P. 1889 No. 17) .

Should a priest kiss the Gospel when handing it to the deacon for preaching on the pulpit and accepting it back from the deacon’s hands after reading it?

Usually the priest kisses St. The Gospel both at the time when he gives it to the deacon for the gospel on the pulpit, and at the time when he receives it back from the deacon’s hands, after reading it (R.D.S.P. 1889, No. 17).

Can a priest serving the Liturgy without a deacon read the Gospel while standing in the royal doors, facing the people?

There are no grounds in the church charter for such a practice (Ts. V-k 1902, No. 9).

How to understand the words printed at the beginning of the service Gospel: “the legend that is received throughout the summer is the number of the Gospel and the Evangelists’ acceptance, from where they begin and to where they stop”?

To understand the meaning of these words, you should pay attention to the fact that at the end of the Gospel there is printed “a legend about how every day we should eat the honors of the Gospel of the weeks of the whole summer.” The first of the legends indicates the order in which the reading of the Evangelists follows one after another throughout the year and at what time of the year the reading of each of them begins and ends; in the second legend, ordinary conceptions are indicated for all days of the week and for all weeks of the year (Ts.V-k 1897 No. 48).

How to understand the expression of the charter “a series of honors at the beginning”?

The expression “under conception,” found in liturgical books, means that the two Apostles, or two Gospels are read as if they constitute one conception, that is, there is no long stop between the reading of the two conceptions. In this way, the Apostle and the Gospel are read on those days on which the three Apostles and three Gospels are supposed to be read, and the three conceptions are read as two (for details, see Archpriest Nikolsky - A Guide to the Study of the Charter, ed. 1891, p. 419 and approx.) (C. V-k 1898 No. 40).

Where should the Gospel be placed after reading it at the liturgy: right among the throne, between the ark and the antimension, or on the right side of the ark to the edge of the throne, or, finally, on the left side of the throne?

The Gospel, after reading it at the liturgy, should be placed on the upper side, above the antimension (see bishop's official), that is, between the ark and the antimension (R.D.S.P. 1886, No. 41).

Do some priests act correctly when they allow the singing of “Rest with the Saints” after the funeral litany?

According to the Typikon (chapter 52), the singing of funeral troparions and kontakions is supposed to be performed at the entrance before the Trisagion (Ts.V-k 1895 No. 21).

Is it possible to recite the funeral litany at the Sunday liturgy?

There should not be a funeral litany at the Sunday liturgy.

But if an early mass for the repose is served, then at such a mass the litany for the repose is also pronounced, as well as the Apostle, the Gospel, the prokeimenon, and the communion for the dead are read (R.D.S.P. 1887 No. 16).

Is it possible to remember the dead on Sundays and holidays, and if so, what funeral Apostle and Gospel should we read then?

Commemoration of this kind does not contradict either the basic concepts of liturgy, or even the rules in the general sense. Religious instinct and common sense should indicate to the priest that on days such as, for example. Easter, the Nativity of Christ and other great holidays, as well as on highly solemn days, it is not appropriate to publicly remember the dead with the recitation of the funeral litany “for the sake of the festive celebration,” and therefore on all such days this commemoration should be performed in a more modest way, that is, unspoken by remembering their names at the proskomedia and at “It is Worthy to Eat,” after the consecration of the Gifts.”

The Apostle and the Funeral Gospel should not be added to the Sunday and holiday Gospels (R.D.S.P. 1887, No. 7).

Is it possible at the funeral liturgy, at the great entrance, before the words “All of you, Orthodox Christians”... to also remember the departed aloud, as some priests do, and if so, in what form?

It is the custom of Eastern churches to remember the dead at the great entrance, and not only at funeral liturgies; and in “The Priestly Prayer Book,” ed. The Holy Synod, by the way, said: “and at the great entrance it is appropriate to remember the departed,” but after what exact words, in what form and secretly or out loud, no instructions were given. In view of this, where this custom is already used, there is no reason to destroy it; it should be reintroduced with caution so as not to arouse unwanted talk about the innovation. In some dioceses, such commemoration of the dead at the great entrance, as well as other innovations at the same time, are completely prohibited (Ts. V-k 1901, No. 48).

Is it necessary to open the royal doors during the reading of the “prayer for the Tsar”, or leave them open during the entire time of the recitation of the special litany?

Practice varies, but in view of the instructions in the missal, it would seem more correct to open the royal doors only during the reading of the indicated prayer (Ts. V-k 1893, No. 37).

According to the meaning of the synodal order on the reading of this prayer, it must be read at every liturgy without omission (Ts. V-k 1899, No. 15).

When exactly does the antimension develop on three sides and should the priest kiss the antimension as it develops on three sides?

The antimension develops on three sides at the time when a special litany is pronounced, in fact, during the petition in this litany for the local bishop; then the clergyman kisses the saint. antimins (R.D.S.P. 1889 No. 17).

When exactly during the Litany of the Catechumens does the last upper side of the antimension open?

Although our priests open the last upper side of the antimension at the time when the petition for the catechumens is pronounced: “The Gospel of truth will be revealed to them,” the last upper side of the antimension should be opened after the litany for the catechumens, when the final exclamation of this litany is pronounced: “Yes and tii with us they glorify Your most honorable and magnificent name.” The bishop's service book says that “every time this exclamation is spoken, the concelebrants extend the antimension, and the bishop also touches it with his right hand” (see the rite of the lit. of St. Golden in the arch. service). (R.D.S.P. 1889 No. 17).

Is it possible for a priest to go and advise a dangerously ill person at the invitation received during the singing of “Izhe Cherubim”?

It must go, since the rules of the church allow the priest not to go at the invitation, “praying for the sick according to the will of God,” only when the invitation follows “after the great entrance and consecration of the Gifts” (Izvest. Teaching). (C. V-k 1900 No. 13).

Should the priest, having made a cross with his lip over the open antimension, kiss it and place it on the right side of the antimension at the top?

The bishop's missal says that upon opening the antimension, the bishop takes the skusa, i.e., the lip and creates a cross over the antimension with it, and then, having kissed it, places it “in the gum edge of the antimension mount.” The priest also acts in this regard (R.D.S.P. 1889 No. 17).

Should a priest kiss St. before the Great Entrance? paten, when he takes it from the altar and places it on the head of the deacon, and also kisses the saint. The chalice, when it takes it from the altar into its hands?

In relation to the instructions of the bishop's missal, before the great exit, the priest, taking the paten from the altar and placing it on the head of the deacon, kisses it, and also kisses the chalice when he takes it from the altar into his own hands; The priest also does the same at the great exit, when he takes the paten from the deacon’s head and when he delivers the paten and chalice to St. throne (R.d.S.P. 1886 No. 42). (R.D.S.P. 1889 No. 17).

How to go to the altar at the liturgy, after the priest has read the Cherubic Song, directly from the throne to the altar, or going around, past the high place?

In the church charter, as well as in the practice of the Church, there is no reason to act, in this case, according to the last indicated method, that is, to go to the altar for the great entrance, “walking around the throne.” The Missal directly says: “and go into the offering before the deacon and burn the holy incense”; it is clear, therefore, that the priest and deacon must go to the altar, “without going around the throne” (R.D.S.P. 1886 No. 52).

During the great exit at the liturgy, should the priest carry the paten from St. A lamb on your head, or in your hands?

A more correct opinion is that a priest serving the Liturgy without a deacon should carry the paten from St. during the great exit. A lamb on his head, but not in his hands, as is done in some places by some priests. In support of this opinion, one can, by the way, refer to the very authoritative voice of one teacher of the Greek Church - Nikolai Kavasila, arch. Thessalonica (lived in the half of the 14th century), who in his treatise on the Divine Liturgy speaks of the priest’s transference of St. Gifts from the altar to the throne: “the priest, having performed the praise of God, goes to the Gifts and, reverently raising them on his head, leaves; carrying them in this way, he goes out to the altar” (R.D.S.P. 1888, No. 32).

When transferring the honorable Gifts from the altar to the throne, what is received in the right hand and what in the left?

Not all priests act in the same way in this case, while in worship in general, and liturgy in particular, accuracy, immutability and unity of actions are required on the part of those performing the divine service. Some priests, when carrying the venerable Gifts from the altar to the throne, accept the holy one in their left hand. the chalice, and the paten to the right, making it cross-shaped, as during the elevation of St. Darov. Others take St. The gifts as they stand on the altar, that is, in the right hand of the saint. a chalice, and on the left a paten. Thus, at the same point there is a split, which should not happen. Who in this case is doing the right thing and who is making a mistake?

Some of the priests give the following considerations on this issue. The right hand is superior to the shuytsa; Therefore, in this case, one should take to the right hand what is more important and preferable. What about St. the chalice is more important than the paten, this is evident, firstly, from church practice, when the priest serves with the deacon and this latter, as the lowest member of the priesthood, is given holy gifts when bearing honorable Gifts. paten; The priest himself takes the holy cup. Secondly, the cup, in addition to its practical purpose, also symbolizes that cup of inhuman suffering for which the God-man prayed until he sweated blood in Geusemania in the last minutes before the kiss of Judas. Thirdly, from the chalice we all partake of the one Body and Blood of Christ, so that the holy chalice can be called not only a sacred thing, but also holy. The paten signifies only the manger in which the Infant Jesus was laid at birth, and is only a sacred thing. The substances on the paten - bread and in the cup - wine, are only substances of equal significance, prepared for the great and secret sacrifice. Consequently, it follows from the theoretical point of view that St. The cup is more important than the paten, and therefore, it should be taken at a certain time. cup in your right hand. That this is exactly what should be done, and not otherwise, can be supported by one place in the service book of the Liturgy of the Presanctified: a statement about no corrections in the service of the Presanctified Liturgy. “It is appropriate to edit... and the priest places the air on the frame of the deacon: the holy paten with the divine mysteries is received by his right hand and placed on his head: and the chalice with wine is taken into his shuitsu with his perseh.” This directly and clearly shows that in all other cases, i.e. in the liturgy of John Chrysostom and St. Basil the Great is done differently: St. the chalice is accepted by the right hand, and St. paten shuytseyu. Otherwise, why would the author of the “statement” resort to explaining in this case what needs to be taken to the right hand and what to the shuitsu, if he had not foreseen the possibility on the part of the servants to do this in the usual manner and in the liturgy of the presanctified. That is why he explains that the clergyman, when transferring St. The gifts in the liturgy of the presanctified should not be taken into the right hand of the saint. chalice and paten in shuytsu, as in the liturgy of St. Basil the Great and John Chrysostom, but vice versa, since on St. The discos contains not ordinary bread, but St. The Lamb is the Lord Jesus Christ, for which St. Paten on the head of the priest when transferred. From this we can conclude that only in the Liturgy of the Presanctified Gifts is St. the paten is in the right hand and is carried no other way than on the head of the clergyman.

In addition to the above considerations, the question posed can be resolved on the basis of accurate, undoubted data, and such data is found in one of the definitions of the Moscow Council of 1666 - 7: “I have also heard that here in Russia the priests of St. They bring gifts into the great entrance inappropriately, change their hands, and do not eat the holy chalice with their left hand. And this is not to do according to the charter: such an order is not written anywhere, lower than the holy Eastern Church is the custom of having such a custom: lower than the sacrament of Jacob is this change of hands: only vanity and schism” (chap. 20–10 vol. ed. 1881 Moscow ). The Council clearly states that it is impossible to carry the chalice at the great entrance with the left hand and condemns this custom on the basis of the requirements of the charter and custom of the Eastern Church, leaving aside symbolic considerations. You need to carry the chalice with your right hand, and the paten with your left (R.D.S.P. 1886, No. 41).

Where should one stop for the proper commemoration at the great exit - behind the pulpit, among those present, or on the pulpit?

Although the service book says that during the great exit, the clergy, leaving the altar through the northern doors, “go around the temple praying,” however, it is generally accepted that this procession does not extend beyond the limits of the sole, at the highest place of which - the pulpit - and is supposed to stop for the established commemoration (C. V-k 1894 No. 36).

It is a very common custom, both at the great and the small entrance, to begin the words laid down while walking, which, perhaps, corresponds to the ancient order, when all commemoration of the great entrance was performed while walking around the inside of the entire temple. But now, for the sake of harmony and integrity of Orthodox worship, and especially in such churches where there are many people of other faiths (as in our foreign ones), shouldn’t we strive to ensure that the above-mentioned commemoration begins and ends at the pulpit?

Nothing prevents one from adhering to the latter order even in foreign churches, since this is fully consistent with the instructions of the missal. (C. V-k 1900 No. 5).

In the service book, the commemoration at the great entrance ends with the words: “may he remember all of you, Orthodox Christians”...; but many priests pronounce it this way: “you and all Orthodox Christians”... etc. Is this correct?

It would be more correct, of course, as indicated in the service book, although the second formula has its grounds, since it includes the commemoration of not only the Orthodox present in the church, but also all Orthodox in general (Ts. V-k 1897, No. 4).

If an archpriest is present at the liturgy as a worshiper, then how should the serving priest remember him at the great entrance - with the words: “may the Lord God remember your archpriest”... or with the words: “thy priesthood.”

In practice, it is customary to remember in this case precisely the archpriest, and not just the priesthood (Ts. V-k 1900).

Should the priest, after the great exit, place the chalice and paten on the throne and remove the coverings from them, kiss these coverings and the air?

This is not usually done by priests, and there are no instructions about it; in addition, it should be noted that both before the great exit, when the paten and chalice are taken from the altar, and after the great exit, when the paten and chalice are placed on the throne, the actual covers on the paten and chalice are kissed, and not the paten and chalice itself (R .d.S.P. 1889 No. 17).

What to do in cases where commemoration and prosphora are served after the Great Entrance?

The removal of particles from the brought prosphoras should not be done after the great entrance, therefore, in cases of serving commemorations after it, commemoration should be limited to only reading the given commemorations during the singing: “It is worthy to eat”... or the worthy, when a secondary commemoration of the living and the dead is due (R. D.S.P. 1902 No. 25).

When should it be more correct to ring the “It is Worthy” during the Liturgy - immediately before the singing of “We sing to You”, as the most important moment of the Liturgy, or starting with the words “It is Worthy”?

It should be borne in mind that in Greece there was and still is no ringing that marks the most important moment of the liturgy; in our Church, according to the testimony of the New Tablet, this ringing was introduced from the time of Patriarch Joachim (1690) following the example of the Roman Catholic Church, where the custom of drawing the attention of worshipers to the most important moments of the service by ringing the bell continues to this day. But when is the best time to make this ringing? Of course, not at the moments indicated in the question, since in the 1st case it will occur at the most important moment of the liturgy, which will resemble the custom of the Roman Catholic Church, and in the 2nd case it will be later than this moment. Meanwhile, this ringing is intended to announce to those praying that the most important moment of the liturgy is approaching. That is why it seems most correct to begin it when singing “It is worthy and righteous to eat”... (which, by the way, will correspond to the name of the ringing) and continue until singing “It is worthy to eat, as truly”... (See Nikolsky “A Guide to the Study of the Charter "1894, p. 37), so that it will increase the attention of those praying to this part of the divine liturgy and, as it were, distinguish its special importance (Ts. V-k 1899 No. 51).

What should a priest do if, through negligence, while removing the air from the chalice in front of the Creed, he spills the entire contents with the chalice? Can he continue the liturgy and will it be enough if he repents only before his spiritual father?

In relation to the instructions of the Teaching News, he must pour wine and a little water into the vessel and, after pronouncing the words: “and one of the warriors pierced His side with a copy,” continue the liturgy in the usual manner. About this case, regardless of repentance before his spiritual father, he must report to the Eminence directly or through the dean (Ts. V-k 1900 No. 13).

There is a custom for the priest to pronounce the exclamations of the priest at the liturgy “Woe are our hearts” and “We thank the Lord” at the festive service, addressing the people, with the royal doors open. How valid is this custom?

This custom seems completely unfounded and is, to some extent, an appropriation by the priest of bishop’s rights that do not belong to him, although regarding the bishop, the official of the bishop’s service indicates that at the first exclamation he overshadows the southern side, “he raised his hands and eyes to the mountain, together with his thought,” and at the second - also the northern one, and only then, turning to the west, does it overshadow the people standing in the west, that is, turning their face to them. The priest is not instructed to overshadow the people, and therefore he must make both of these exclamations while praying to the east, and, moreover, of course, not with the royal doors open (Ts. V-k 1901, No. 51–52).

After the raising of air during “I Believe”... should it be rolled up, or should the St. be covered with it again? vessels?

The shaking of the air stops when the deacon enters the altar. Then, “having completed the symbol (Official), taking air from the saints (Official), bending (Official) and kissing it, he places it in one place on the Holy. meal, where there are other protections (Official), saying: “The grace of the Lord”... (Ts. V-k 1895 No. 23).

Can the custom of some priests touching the mouth, forehead and face with air be approved before placing it in its place after blowing it over the saint? Gifts while singing “I Believe”?

In no way, since it has no meaning, basis or significance (R.D.S.P. 1885 No. 52–53).

How to look at the custom observed by some priests, by virtue of which they, kissing the paten, the chalice and the Holy. to the throne on “Let us love one another, that we may confess with one mind,” they say “Holy God”?

This custom was taken from the bishop’s service and should not be allowed in the priest’s service (R.D.S.P. 1885, No. 52–53).

What is the correct way to raise your hands when shouting “Woe is our heart” - whether to raise both hands, or to point with your right hand in the direction of St. Gifts?

When shouting “Woe are our hearts,” the priest should lift up to “mountain” not only his hands, but also his eyes, together with his thoughts (Ts. V-k 1897, No. 45).

Church decree on not bending the knees during services on St. Does Easter refer only to Bright Week, or does it extend until the day of the Ascension of the Lord? If it extends, then should the order established in an educational institution, which is followed by the person at the head of the institution, setting an example for students, be considered as an important deviation subject to abolition - the order of kneeling at the most important moments of the liturgy and during the most important hymns of Matins, as “Praise the name of the Lord”… and “Great praise”? Does this violate church decorum? If 20th is right. I all Council established not to kneel during the entire Pentecost, then how to coordinate with this the kneeling reading of prayers on St. Day. Pentecost?

20 rights I universal personal prohibits kneeling on Sundays and Holy Days. Pentecost; The same prohibition is repeated by Universe VI. personal; many fathers and writers of the first 5 centuries (Justin Martyr, Tertullian, Peter of Alexandria, Basil the Great, Blessed Jerome, Ambrose of Milan, Epiphanius of Cyprus, Blessed Augustine) refer to these very decisions of the councils, and Basil the Great says that the standing during prayer these days means our “co-resurrection with Christ,” and that Sunday is an image of the future century. In the Russian Church, these rules were confirmed at the great Moscow Council. They have not been canceled at this time. But we must not forget that the Church, establishing this or that rule regarding the external liturgical order, never encroached on the moral freedom of believers and did not constrain them in the expression of feelings that constitute the fruit of their religious and moral personal inspiration and the desire for spiritual perfection, for which and all church discipline in general is reduced. Therefore, every Christian can, without contradicting the spirit of church rules, freely express his prayerful mood by kneeling at any time and during any service, since his inner feeling prompts him to do so. And only in this case it will not be a violation of church rules. But if, for example, the head of an educational institution gives an order or demands that all students kneel at certain moments of the service, even on those days when the charter does not require this, this will already be a direct violation of church discipline, introducing “embarrassment” among the worshipers . The conciliar rule speaks of not bending the knees on the “Lord’s Day,” that is, on every Sunday and “on the days of Pentecost,” which days, according to church reckoning, end with Vespers on the 50th day, that is, on Trinity Day, when “kneeling” prayers are read, so that in this kneeling no contradiction to the above church rules can be seen (see “Christ. Reading” 1890, 11 and 12, and stat. Kychigina, “The Wanderer” 1899). (C. V-k 1902 No. 24).

Do some priests act correctly when they bless with the hand of St. Paten and St. Chalice at the cry: “Take, eat”... and “drink all of it”...?

The service book does not talk about blessing, but only about the indication of the hand on the paten and the chalice during these exclamations (Ts. V-k 1897, No. 28).

During the priest’s proclamation: “Yours from Yours...” the deacon raises the paten with bread and the chalice with wine like this: he takes the paten with his right hand, and the chalice with his left, folding his hands crosswise, the right hand on top of the left. For this, others place their left hand on top of their right hand on top of their left. Others place their left hand on their right for this. Some deacons only raise the paten and chalice, while others, when lifting the offering, make the cross a paten and chalice. When a priest serves without a deacon, should he raise the paten and chalice with crossed hands?

The notes of the missals regarding the image of the deacon raising the paten and chalice are not particularly clear; some say that the deacon folds his hands in a cross shape, while others (bishop's officials) say that the protodeacon raises his hands slightly. Paten and St. a chalice, and there is no mention of the folding of hands in the shape of a cross. First kind of practice

After ordination, the newly ordained cleric undergoes a forty-day practice - sorokoust. He spoke about the problems that newly ordained clergy face and his own experience of serving, secretary of the Patriarch of Moscow and All Rus' for Moscow, rector of the Church of the Ascension of the Lord at the Nikitsky Gate, where deacons practice.

— Father Vladimir, how long has our Church had a tradition of 40-day practice for a newly ordained clergyman?

— For centuries, the Magpies existed mainly in monasteries, where every newly ordained clergyman necessarily served for 40 days, this was his training. In parishes this opportunity was not always available, so the rectors appointed some to serve for 40 days and at the same time instructed them in conducting the service, while others were deprived of this. In the 1990s, under , a 40-day practice became mandatory for all newly ordained clergy.

— How is the 40th celebration celebrated in your church?

— Let me clarify that it’s mostly deacons who go through Sorokoust, because my deacons can instruct them and teach them how to conduct the service. Newly ordained priests undergo practice in cathedrals - or - because there are exemplary priests there and there are people from whom to learn exemplary conduct of services.

On the evening of the day on which the ordination took place, the newly ordained deacon comes to our church for his first service. One of my two deacons takes patronage over him: shows him how to walk, burn incense, and so on, “chews” literally every word.

On the first day, the trainee just watches. Then he is instructed to do something, for example, perform cense, and is corrected if he did something wrong. As he progresses through practice, his responsibilities become greater; he begins to serve as a second deacon, and then, when he has more or less learned it, as the first. At the same time, our deacon always serves with him and, if necessary, prompts and corrects him. Towards the end of the practice, he comes out to serve with me, for example, some holiday services.

— Recent inspections of seminaries have shown that seminary graduates know liturgy worse than other disciplines. After ordination, clergy come to your church to undergo a 40-day practice and learn how to perform divine services. Do you yourself encounter the fact that today’s clergy are ill-prepared to begin ministry? Was the situation different 20-30 years ago?

“When we were there, people who came to the seminary were more churchgoers in the sense that they were more deeply immersed in the liturgical life of the Church. For a person who was preparing for ordination, knowing the order of the Divine Liturgy was the norm.

Nowadays young people have more church-related knowledge, but they know very little about the divine service itself. I constantly come across the fact that henchmen do not know not only how to serve, but also how to behave at the altar: how to turn, where to walk near the Throne. One gets the feeling that they have never been to the altar, and did not strive to do so. This is scary because it takes a long time for a person to absorb all this. We have acquired this knowledge from childhood through the fibers of our soul. From the age of five I helped at the altar and, like my other peers, even then I remembered every step - where to go, what to serve and at what time, how to cross myself. In the games, we tried to copy the actions of the clergy: someone was a priest, someone was a deacon, we sort of staged the service and during the game corrected each other if we made mistakes. It was a kind of practice. But here you have to teach everything to an adult, and this is more difficult than teaching a child. There is awkwardness when you have to correct an adult, and, probably, it is inconvenient to receive comments as an adult.

- What's the difference between teaching a child or an adult? Wouldn't an adult remember faster what to do and how?

“The problem is that a newly ordained priest masters knowledge well theoretically and intellectually, but practically doing this turns out to be not so easy. Assimilation occurs somewhat superficially: learn a little and forget. If you do not constantly correct him and make comments, he forgets how to serve, and then the hierarchy gets irritated that the priest conducts the service sloppily. Despite the fact that he can be a kind and good person.

You also mentioned that during the tests, senior students showed low results in the history of the Russian Orthodox Church. This is not very clear to me, because how can you be a priest, a continuator of a tradition, and not know its history? I myself wrote a paper at the academy on the history of the Moscow diocese in 1880-1890, I was very interested in the topic and tried not only to read about Moscow churches, but also to visit them, look, imagine what they were like 100 years ago, how they have changed. True, I later “paid for” this interest: when churches began to open in Moscow, I was sent to hold constituent meetings in almost all of them, because I knew their history, and this knowledge could be useful when controversial issues arose.

— If you haven’t helped at the altar since childhood, is it possible to learn to serve in 40 days?

— In general, of course, 40 days is not enough. Much here also depends on character traits: some people grasp quickly, while others remember very slowly. It happened that in exceptional cases I left a trainee for more than 40 days. Just recently I came to the vicar of His Holiness the Patriarch and asked to leave the intern for a little while longer.

—But why does it happen that graduates of a seminary, where there is certainly liturgical practice, are so unfamiliar with liturgy?

- Can not say. Apparently their practice is not sufficient.

—What should a candidate for deacon and priest be able to know?

- Know the Church Charter, the order of all services. All this must be firmly grasped while studying at the seminary.

—What is the most important thing that a deacon should learn during the magpie?

“The main thing for us is that he learns to perform divine services with the fear of God and learns all the skills of serving: he knows how to pronounce litanies and burn incense correctly.”

In our time, when we taught young people, we placed a small service book under the elbow of the right hand: press it with your hand, hold it and then. A person learned not to swing his hand in different directions and to cense with restraint and reverence.

They also tried to ensure that the deacon learned the litanies by heart from the very beginning. Anything can happen: a person goes out on the salt, but he forgot his service book - and that’s all, he stands there and is silent.

The Elokhovsky Cathedral was rectored by Archbishop Leonid (Polyakov) of Mozhaisk. And then one day he says to his protege: “Teach the litany!” - "Yes Yes". And then five to ten days pass, the bishop calls the deacon, takes the service book from him and sends him off to serve. He stands: “Vladyka, forgive me, I didn’t learn...” - “Okay. Now take the service book, I’ll give you such and such a period to learn everything.” One deacon decided to outwit the bishop: he left the service book, and took with him a small-format pre-revolutionary prayer book, which contained the texts of two litanies - “Having remembered all the saints ...” and “Receiving forgiveness.” Their beginnings are different, but the petitions in the middle are the same, so in the prayer book in the second litany they were omitted and in small print it was written: “See page such and such.” The deacon did not take this into account and went to recite the litany from the prayer book; he did not notice the small print and read only what was written in regular print. He returns to the altar, the bishop says to him: “Why did you miss the petitions?” - “I didn’t miss it!” - “How did you not miss it?” With the words: “But now I’ll prove to you that I said what you need to say!” — the deacon took out a prayer book. The deception was discovered, and the deacon still had to learn the litany by heart.

In general, knowing by heart always helps, because anything can happen: there won’t be a page in the service book, for example, and so on. So you need to have the service book with you, and have everything in your memory. And it is important to understand everything correctly from the very first day, because this is where the whole ministry begins. During your studies, everything must be done perfectly so that the habit of performing divine services in an exemplary manner remains for life.

— How was your 40th birthday?

— I was ordained as a deacon in November 1962 at the Epiphany Cathedral. Until that moment, for several years I had been a subdeacon with Bishop Leonid (Polyakov), and even earlier, as I already said, from childhood I served at the altar in the Church of Peter and Paul in Lefortovo. Over the years of subdeaconry, I have seen many priests and deacons; I looked closely and listened to the experienced ones, and sometimes even told the young ones what and how to do.

So, the next day after the ordination, the rector of the Elokhov Cathedral, Bishop Leonid, said to Archdeacon Vladimir Prokimnov, who was supposed to serve: “You rest, let the young deacon come out. He taught everyone, and now he will serve himself.” The service began, and the bishop warned the servants: “Don’t tell Vladimir anything!” I served my first Liturgy, the bishop called me over and said: “I can’t give it a “five” because when you read the Gospel, you didn’t put an orarion under it. So it’s an A minus.” And that’s it, no one taught me more. Of course, I wouldn’t be against practice, but somehow it didn’t work out for me.

The most interesting thing happened when Bishop Alexy (Ridiger), the future Patriarch of Moscow and All Rus', came to the cathedral for some time and asked to select a staff of subdeacons for him and to lead this staff. I agreed. Two weeks passed, I came to the cathedral, and Bishop Leonid, who was once an inspector at the Academy and received me, was serving. I stand in complete confusion, because here is the rector in front of me, and I have already promised to be a subdeacon with Bishop Alexy. I’m standing there, I don’t know what to do, and I don’t put on my clothes. Vladyka Leonid goes to the altar and censes once, twice, three times, as if he were a bishop. I say: “Vladyka, why are you burning incense to me like that?” - “Why are you behaving like a bishop? You don’t come, you don’t do anything?” - “Yes, I promised Vladyka Alexy (Ridiger) that I would be his subdeacon...” - “Well, look at it as you want. I accepted you into the seminary.” I thought, put on my clothes and became a subdeacon. And when Vladyka Alexy appeared, he explained to him that Vladyka Leonid accepted me into the seminary, and now he has become the rector of the cathedral, and now I am thinking of staying with him. “Gratitude is a good feeling,” said Bishop Alexy. - Don’t be embarrassed, serve with him, I won’t be offended. Just please find me a staff of subdeacons.” When he became Patriarch, I reminded him of this incident, and nothing, everything was fine.

Then Bishop Pitirim served in the cathedral for several months. He said to his subdeacons: “You guys, wait, look and learn how to do it. I myself was a subdeacon, I love it when everything is done in an exemplary manner.”

In December 1963, I was ordained a priest at the Epiphany Cathedral. The next day, Archpriest Anatoly Kaznovetsky was supposed to celebrate the Liturgy, but he told me: “Well, I won’t come tomorrow, you’ll serve it yourself, you’ll figure it out. Father Nikolai Vorobyov will help: if anything, ask him.” And so I served alone from the second day after my consecration. And there was no magpie.

When I became a priest, he left me to serve in the Yelokhovsky Cathedral and, until I was officially registered, advised me to tell the commissioner that I was undergoing internship. It was assumed that during the summer holidays, when the clergy left, I would be registered temporarily, and then permanently. But it so happened that the future secretary of the Patriarch was going on a three-year business trip abroad and was looking for a priest who would replace him at the Church of Peter and Paul in Lefortovo. He knew me since childhood, and when he came to the Moscow Theological Academy to look for a priest and saw me on the lists, he said that he had no questions, and quickly filled out all the necessary documents. So in 1964 I became a priest in the Church of Peter and Paul in Lefortovo, but did not join the clergy of the Yelokhov Cathedral. I don’t particularly regret it, but at first I was a little sad.

Hierodeacon Konstantin (Ostrovsky)
Moscow Diocesan Gazette (No. 7-8, 2002)

A Christian who wishes to serve God and the Church in the priesthood submits a corresponding petition to the ruling bishop.

The candidate attaches the following documents to the application for ordination: recommendations from the confessor and dean, autobiography, two 6x9 photographs, baptismal certificate, wedding certificate (if married), certificates of education and place of residence, medical certificate in form No. 286, certificate from psychoneurological dispensary, a certificate from the dermatovenerological dispensary, a certificate from the tuberculosis dispensary, a copy of the passport (all pages), a copy of the spouse’s passport (if he is married, all pages), a copy of the marriage certificate (for a monk - a certificate of tonsure), a completed application form (text given in Appendix No. 1).

At the next meeting of the Diocesan Council, the candidate’s request for ordination to the priesthood is considered in his presence. The candidate is interviewed to determine the degree of his readiness to accept holy orders.

If the decision of the Diocesan Council is positive, then, according to church custom, the protege is sent to the diocesan confessor for confession.

After the report of the diocesan confessor, the bishop makes the final decision on the ordination of the candidate. The protege is given a written interrogation (the text is in appendices No. 2 and No. 3), which is signed by the protege and the Bishop (or the priest who conducted the interrogation with the blessing of the Bishop). The protege, in the presence of the Bishop (or, with the blessing of the Bishop, the priest), takes the protege oath (the text of the protege oath is given in Appendix No. 4).

After taking the oath, the protege kisses the Holy Cross and the Holy Gospel and signs the text of the oath. The oath is signed by the Bishop (or the priest who, with the blessing of the Bishop, took the oath).

This concludes the preliminary actions not directly related to the consecration.

Ordination is one of the most important moments in the life of a believer, and requires special prayerful attention from him. Rarely does anyone being ordained know well the rite of the bishop's service, therefore it is advisable that the protege thoroughly familiarize himself with the rite of ordination in order to perform certain actions during the service without embarrassment or distraction.

Ordination to the priesthood can only take place during the Divine Liturgy of St. John Chrysostom or St. Basil the Great. Ordination to the priesthood cannot take place during the Liturgy of the Presanctified Gifts, since at this service there is no Eucharistic Canon, in which the newly ordained priest must participate.

Ordination as a deacon can be performed both at the liturgy of Saints John Chrysostom and Basil the Great, and at the liturgy of the Presanctified Gifts.

A candidate for priesthood must have diaconal ordination.

A candidate for deacon must have previously been ordained to the rank of reader and subdeacon.

The color of the protege’s vestments at consecration, according to tradition, is always white.

The office of ordination as reader and subdeacon can be performed:

1. Before the start of the Divine Liturgy, after reading the hours or after vesting the Bishop, in the middle of the church.

2. At the Divine Liturgy during the peaceful litany, in the middle of the temple.

3. When the Divine Liturgy is celebrated by several bishops, one of the junior bishops, during the vesting of the first bishop, in the altar.

4. During the All-Night Vigil, in the altar.

5. During non-liturgical times. In this case, the place where the rite is performed is determined by the Bishop.

In any case, the rank structure is the same.

The henchman and two subdeacons proceed from the altar through the northern and southern doors (the henchman through the northern) and stand in a row facing the Royal Doors. The henchman stands in the middle between the two subdeacons. They all make three bows from the waist at the same time, turn and bow to the Bishop with a bow from the waist. Next, the protege and subdeacons approach the edge of the pulpit and from there bow to the Bishop a second time, also with a bow from the waist. Next, the protege and subdeacons go to the pulpit, and the protege (one) bows to the ground to the Bishop. Then the protege bows his head. The bishop blesses the head of the protege three times, lays his hand on her and reads the prayer and troparia prescribed by rite.

If the rite of consecration is performed in the altar, then the subdeacons and the henchman stand in the High Place, the henchman between the subdeacons. They all cross themselves three times, bow with a bow to the Bishop, approach him, and the protege (one) bows to the ground to the Bishop. Then everything is done as described above.

After reading the troparion on “And now...” the subdeacon hands the Bishop a pair of scissors. The bishop tonsures the head of the protege with a cross in the name of the Father and the Son and the Holy Spirit. The protodeacon says “Amen” to each tonsure. The subdeacon gives the Bishop a small phelonion. The Bishop blesses the phelonion, the protege is baptized, kisses the cross on the phelonion and the hand of the Bishop. The subdeacons clothe the protege with a phelonion. The bishop again blesses the head of the person being ordained three times.

Next, the Saint reads the prescribed prayer. After reading the prayer, the Bishop takes the book of the Apostle from the subdeacon, opens it and hands it to his protege. The henchman accepts the book, turns to face the altar and reads the Apostle according to the following scheme:

First, the protege looks at the top of the page and reads the title (as in the Liturgy): “Conciliar Epistle ... reading” or “Reading the Epistle of the Holy Apostle Paul to Galatians,” etc. The protégé then reads the beginning, starting with the introduction indicated at the bottom of the page. The bishop stops the protege's reading with his gesture. The henchman crosses himself, touches the writings of the Apostle, the hand of the Bishop, closes the book and gives it to the subdeacon.

The subdeacons remove the phelonion from the protégé. The bishop blesses the head of the person being ordained three times and blesses the surplice. The henchman crosses himself, kisses the cross on the surplice and the hand of the Bishop. The subdeacons clothe the protege in the surplice. The protege bows his head, and the Bishop, laying his hand on the protege’s head, reads a prayer and the secret formula of the rite. At this point, the rite of consecration as a reader is completed, but since the protege must also be ordained to the rank of subdeacon, this rite is performed immediately after the consecration of a reader.

The subdeacons present the orarion to the Bishop. The bishop blesses the orarion. The henchman crosses himself, kisses the cross on the orar and the hand of the Bishop. The subdeacons gird the protege with an orare.

The Protodeacon removes the miter from the Bishop and exclaims: “Let us pray to the Lord.” The choir sings: “Lord, have mercy.”

The protege bows his head, and the Bishop, having blessed the protege’s head three times, lays his hand on it and reads the prescribed prayer.

If the rite of ordination to subdeacon is performed before the beginning of the Liturgy or during the peaceful litany and antiphons, then the rite of washing the hands of the Bishop is performed. The subdeacon performs the ablution, and after the end of the prayer, the subdeacons place a towel on the shoulders of the protege and give him a basin in which there is a jug of water. The protege holds the tub with four fingers (except for the thumb), and with his thumbs he presses the edges of the towel to the handles of the tub. The archdeacon reads: “I will wash the innocent...”, and the Bishop washes his hands. The subdeacons hand the Bishop a towel, he wipes his hands, and the subdeacons place the towel on the shoulders of the protege. The bishop blesses with both hands. The Protodeacon and the 2nd Subdeacon kiss the hands of the Bishop. The bishop blesses the second time with both hands. The 1st subdeacon and henchman kiss the hands of the Bishop. The henchman and two subdeacons turn and go to the sole. On the solea, the subdeacons cross themselves once, together with their protege they turn and bow to the Bishop. The subdeacons and the henchman go to the altar (the henchman by the northern doors).

If consecration is performed during the All-Night Vigil or during non-liturgical times, then the washing of the hands of the Bishop is not performed.

A candidate for deacon, according to tradition, on the eve of his ordination reads the Six Psalms at Matins.

On the very day of consecration, the protege, having received information from the Diocesan Administration, comes to the temple indicated to him at the appointed time. He must have a cassock, cassock and belt with him.

The subdeacons and the henchman must check the presence of the henchman's vestments before the start of the service.

If a priestly ordination is expected, then before leaving for the meeting, the first priest takes the second paten (if there is no second paten in the church, then a plate from the altar), places the priest’s cross on it and places the paten with the cross on the holy altar to the right of the tabernacle.

The henchmen go to the meeting of the Bishop together with the deacons.

The henchmen stand in a row with the deacons, facing the entrance to the church, to the right of the last deacon in the row. Next to the last deacon stands the protege to the priesthood, next to him the protege to the deacon.

When the Bishop enters the church and begins to give the cross to the clergy for kissing, then after the last priest, henchmen approach the Bishop according to seniority. Each protege bows to the Bishop with a prostration, crosses himself, kisses the cross and the Bishop’s hand and immediately, slowly, goes to the altar through the northern doors.

From this moment until the great entrance there are no special instructions for the protege into the priesthood; he takes part in the Liturgy along with other deacons. Usually, according to tradition, the protege of the priest proclaims the litany for the catechumens. He also wears a large bishop's omophorion while reading the Apostle.

During the singing of “Like the Cherubim,” when the Bishop goes to the altar, the protege to the priesthood also approaches there. The bishop places air on the head of the protege. The henchman holds the air by the front corners with both hands and moves away to the northern door. At the great entrance, the henchman goes first. He leaves the altar, walks along the salt to the pulpit, descends from it and turns to face the altar.

After the statutory commemorations, the protodeacon removes the air from the protege’s head. The protégé remains standing in his place.

After the end of the singing of “Yako da Tsar...” the rite of priestly ordination begins.

The protodeacon and 1st deacon emerge from the altar through the side doors. They stand next to the protege, on either side of him, facing the altar.

The protodeacon exclaims: “Command,” and the deacons and their protege bow with a bow from the waist
Bishop.

Then the deacons and the henchman rise to the pulpit, turn to face the people, the 1st deacon exclaims: “Command,” and the deacons and henchman bow with a bow to the people.

Then the deacons and henchman turn to face the altar. The 1st priest meets the protege at the Royal Doors and proclaims: “Command, (Highly) Most Reverend Bishop.” The henchman enters the altar and immediately bows to the ground to the Bishop (without the sign of the cross). At this time, the deacons go into the altar through the side doors. The henchman rises from his knees and, led by the priest, walks around the throne. At each corner of the throne, the henchman crosses himself and venerates the throne. The clergy, and then the choir sings the troparion: “To the Holy Martyr...”. The henchman stands in front of the Bishop, makes a prostration in front of him (without the sign of the cross) and, kneeling, kisses the right knee and hand of the Bishop. Then the protege rises from his knees. The clergy and then the choir sing the troparion: “Glory to Thee, Christ God...”. The henchman, led by the priest, goes around the throne a second time, kissing its four corners. Next, the protege stands in front of the Bishop, bows to the ground in front of him and, kneeling, kisses the edge of the omophorion and the hand of the Bishop. Then the protege rises from his knees. The clergy and then the choir sing the irmos: “Isaiah rejoice...”. The henchman, led by the priest, goes around the throne for the third time, kissing its four corners. Next, the protege and the priest stand in front of the throne. The henchman and the priest cross themselves twice and bow with a bow from the waist. Then the priest and henchman are baptized a third time, and the henchman bows to the ground before the throne. The priest takes the henchman to the right front corner of the throne. The appointed priest kneels on both knees, places his hands crosswise on the edge of the throne and bows his head on his hands. The bishop rises from the seat, approaches the protege, puts aside the miter, places it on the throne, places an omophorion on the head of the protege, blesses him three times on the head and places his hands on the head of the protege. The 1st priest exclaims: “Let us attend,” and the Bishop reads: “Divine Grace...”. The clergy quietly and slowly sings: “Lord, have mercy” three times. After them, the choir sings: “Kyrie eleison” three times. The bishop secretly reads the prescribed prayers. The 1st priest quietly reads the litany (its text is given below), and the 2nd priest quietly answers the petitions of the litany: “Lord, have mercy.” The bishop finishes reading the prayers and removes the omophorion from the protege’s head. The bishop touches the protege’s hand, and the protege rises from his knees. The subdeacons bring the protege to the Bishop. The bishop removes the orarion from his protege’s shoulder. The subdeacon presents the Bishop with priestly vestments (epistrachelion, belt and phelonion), which the Bishop successively shows to the people and proclaims: “Axios” (“worthy”). The henchman crosses himself, kisses the cross on his vestment and the hand of the Bishop. The bishop places vestments on his protege. After the Bishop has dressed the protege in the phelonion, the 1st priest takes the paten with the priest's cross from the throne and gives it to the Bishop. The bishop, having shouted “Axios,” places a cross on his protege. The latter, also with the exclamation “Axios”, are presented with a service book. After this, the bishop shares Christ with the protege, saying: “Christ is in the midst of us,” and the protege kisses the right and left shoulders of the Bishop and his hand with the words: “and there is and will be.” The henchman moves to the right and stands to the right of the first priest.

There is a tradition when the protege is greeted at the Royal Doors, and also led around the throne by the first pair of priests (at diaconal ordination - deacons).

At the Eucharistic canon he prays with attention according to the missal at his first priestly liturgy.

After the words “translating by Thy Holy Spirit” and bowing to the ground, the 1st priest places the paten (the one on which the priest’s henchman’s cross lay) in front of the Holy Gifts and places a spear and an antimension lip. The bishop separates with a copy the particle of the Holy Lamb “XC” and places it on the second paten. The 1st priest brings the protege to the Bishop, and the Bishop says: “Accept this pledge and keep it safe and sound until your last breath, for which you were tortured to be at the second and terrible coming of the Great Lord God and our Savior Jesus Christ” and hands over the paten with the Holy Body to the newly installed one. The protege accepts the paten and kisses the hand of the Bishop. The 1st priest takes the protege to the right side of the throne. The henchman stands at the throne, bowing his head, holds the paten over the throne and reads the 50th Psalm. While singing: “Our Father...” the Bishop accepts the paten from the protege’s hands, and the protege kisses the Bishop’s hand and retreats to his place.

The henchman receives communion second, after the first priest.

According to the rite of the church, the newly ordained priest recites the prayer behind the pulpit. During the litany: “Forgive me, accept...” he stands at the throne, having with him a service book placed on the page with the prayer behind the pulpit. The bishop makes an exclamation after the litany, overshadowing the throne with the Gospel, and then crosses himself and kisses the throne. The protege also, together with the Bishop, is baptized and kisses the throne. The bishop proclaims: “We will depart in peace” and blesses his protege with his hand. The henchman bows to the Bishop, leaves the altar through the Royal Doors, descends from the pulpit, turns to face the altar and reads the prayer behind the pulpit. Then the protege enters the altar through the Royal Doors, crosses himself, bows to the Bishop and takes the last place in the row of priests.

After the end of the Liturgy, the newly ordained priest gives the cross to the people to kiss.

Ordination to the diaconate takes place after the Eucharistic Canon. Until this moment, the protege to the deacon participates in the following moments of the service:

Washing of the hands of the Bishop at the 1st antiphon. At the end of the peaceful litany, the subdeacon places a towel on the shoulders of the protege, and gives him a tub in which there is a jug of water. The subdeacons and the henchman proceed to the solea (the henchman leaves from the northern doors) and stand facing the altar. At the exclamation of the peaceful litany, the subdeacons cross themselves, together with their protege they bow to the Bishop and go to the pulpit. The archdeacon reads: “I will wash the innocent...”, and the Bishop washes his hands. The subdeacons hand the Bishop a towel, and he wipes his hands. The subdeacons place a towel on the shoulders of the protege. The bishop blesses with both hands. The Protodeacon and the 2nd Subdeacon kiss the hands of the Bishop. The bishop blesses the second time with both hands. The 1st subdeacon and henchman kiss the hands of the Bishop. The henchman and two subdeacons turn and go to the sole. On the solea, the subdeacons cross themselves, together with their protege they turn and bow to the Bishop. The subdeacons and the henchman go to the altar (the henchman by the northern doors).

At the litany of the catechumens, the subdeacons lead the protege with ablution to the Royal Doors. After the Bishop washes his hands, they return back to the altar. There are no special instructions for the protege.

There is a tradition according to which the protege to the deacon stands at the Liturgy with ablution on the salt, on the right, at the second icon in the row of the iconostasis. After washing the hands of the Bishop at the Cherubic Song, the protege leaves with ablution to the altar.

If at the Liturgy the Bishop performs two ordinations, then the protege to the deacon must observe the priestly ordination, for the diaconal ordination is performed in the same order.

After the deacon’s words: “... offering these Holy Gifts to the Lord Our God,” two subdeacons and a henchman (in the middle) stand on a high place, facing the east. They all cross themselves three times and bow with bows from the waist, then bow to the Bishop, go out through the side doors (northern door) onto the solea, descend from it and stand in front of the pulpit, facing the altar.

After the exclamation of the Bishop: “And let there be mercies...” the rite of ordination to the deacon begins. In its structure, it is similar to ordination to the priesthood. The only difference is that the protodeacon leads the protodeacon around the throne, he also proclaims: “Let us attend,” and he, together with the 1st deacon, reads the litany during the reading of prayers by the Bishop. A candidate for deacon kneels on his right knee at the throne (in contrast to a candidate for priesthood, who kneels on both knees). The bishop with the exclamation: “Axios” places an orarion and a charge on the protege as a deacon, and hands the ripida into his hands. After the ordination is completed, the protodeacon takes the newly ordained one to the north side of the altar, and there the henchman blows the ripida in a cross shape over the Holy Gifts. While singing: “Our Father...” the bishop approaches the protégé and takes the ripida from him. The henchman takes the orarion in his right hand (the ribbon passes over the index and middle fingers and under the ring and little fingers), crosses himself, kisses the ripida and the hand of the Bishop, crosses himself, kisses the throne, crosses himself and bows to the Bishop, who blesses him. Then the henchman moves deeper into the altar and is tied with an orarion according to the subdeaconal pattern.

The protege receives communion second after the protodeacon.

A newly ordained deacon, like other deacons, does not drink after communion, since after the end of the Liturgy he participates in the consumption of the Holy Gifts.

According to the church rite, the protege pronounces the litany: “Forgive me, accept...”. Usually the protodeacon accompanies the protege when entering this litany.

Litany at the ordination

- Let us pray to the Lord in peace.

- About the world above...

- About the peace of the whole world...

– Let us pray to the Lord for our bishop, (Highly) His Eminence (the bishop performing the consecration is commemorated), priesthood, protection, abiding, peace, health, his salvation and the work of his hands.

– Let us pray to the Lord for the servant of God (name of the rivers), the now prophesied presbyter (deacon), and for his salvation.

- Since God, the Lover of Mankind, will grant him the priesthood (deaconry) undefiled and immaculately, let us pray to the Lord.

- About the Great Lord...

- About the God-protected country...

- About this City...

- Oh, get rid of...

- Step up...

- Holy...

There is no exclamation at the litany.

APPLICATIONS

1. QUESTIONNAIRE FOR A THOSE TO BE ORDINATED TO THE HOLY DOCTRATION

1. Last name, first name, patronymic (if changed, please indicate).

2. Date and place of birth.

3. Date and place of baptism, in honor of which saint it was named (memorial day).

4. Nationality, citizenship.

5. Secular education – when and what did you graduate from: school, institute, university, graduate school. Academic degree.

6. Theological education – when and what did you graduate from: theological school, theological seminary, theological academy, graduate school. Academic degree.

7. Marital status: married, single, divorced (indicate the full name of the former spouse and attach a copy of the divorce certificate), widower (Indicate the full name of the deceased spouse and attach a copy of the death certificate), monk.

8. Is this your first marriage? Have you previously been in another civil marriage?

9. Date and place of wedding. If a monk - the date and place of tonsure, monastic name, in honor of which saint (memorial day), by whom the tonsure was tonsured.

10 Name, patronymic and maiden name of the spouse.

11. Date and place of her birth.

12. Date and place of her baptism.

13. Is this her first marriage? Has she previously been in another civil marriage?

14. Is there the consent of the spouse to be ordained (signature of the spouse).

15. Names and ages of children (indicate passport number or birth certificate).

16. Last name, first name, patronymic of parents and their profession. If they died, the year of death.

17. Civilian profession and current occupation. If you have a work book, attach a copy.

18. Was he convicted and on what charges?

19. Attitude towards military service: whether you served in the Armed Forces, in what capacity. If you did not serve, what is the reason for your release (indicate the military ID number, by whom and when it was issued).

20. Does he have any physical disability that prevents him from serving in the priesthood?

21. Whether he was a member of a schism or other confessions or sects, and in what capacity.

22. Did you participate in political activities? Whether you were a member of a party or a public organization.

23. Home address (with postal code) and telephone numbers - home and work.

When filling out the form and attached documents, deciphering abbreviations and acronyms is required.

2. INTERROGATION OF A PROTECTOR BEFORE ORDINATION AS A DEACON

(Last name, first name, patronymic of the protege), determined, according to his desire, to a deacon’s place in the temple (the full name of the temple is indicated) of the Moscow diocese, during an interrogation in the presence of (the name of the clergyman conducting the interrogation is indicated) testified:

3. He did not deviate from Orthodoxy into other confessions, sects and schisms.

4. There were no cases against him in court or investigation.

5. Has no injuries or illnesses that would prevent him from serving in the priesthood.

6. Married in his first marriage to a girl (last name, first name, patronymic and year of birth of the spouse) of the Orthodox religion.

Before this, I was not in a civil marriage with anyone.

7. He elects the office of deacon for the glory of God and the salvation of souls. The Father will carry out his service according to the rules of the Holy and God-bearing Fathers and in accordance with the institutions and traditions of the Holy Orthodox Church, will not arbitrarily change anything and will take care of the splendor and purity of the shrines of the Altar of the Lord.

8. Will diligently help the priest in performing divine services, sacraments and services, being content with the established remuneration from the parish.

9. We will not enter into prayerful and canonical communication with persons who do not belong to the Orthodox Church and are in schism.

10. Will always serve as a good example both when serving at the Altar of the Lord and outside it.

11. He will have modest clothing, befitting his rank.

12. Obliges to remain faithful to His Holiness the Patriarch of Moscow and All Rus' and the church hierarchy.

13. Without the will of the Archpastor, one will not leave the place of service without permission or move to other places.

14. Will always adhere to the instructions of the diocesan bishop and will not do anything without his will.

15. Will not participate in any political parties, movements or actions.

16. He will always keep the issued Certificate in his memory and will not apologize for ignorance of his duty.

3. INTERROGATION OF A PROTECTOR BEFORE ORDINATION AS A PRIEST

The deacon (last name, first name and patronymic of the protege), assigned, according to his wishes, to a priestly place in the temple (the full name of the temple is indicated) of the Moscow diocese, during an interrogation in the presence of (the name of the clergyman conducting the interrogation is indicated) testified:

1. Born in (indicate date of birth).

2. Baptized (indicate the date and place of baptism).

3. Ordained to the rank of deacon (the date of ordination and the bishop who performed the ordination are indicated)

5. He did not deviate from Orthodoxy into other confessions, sects and schisms.

6. There were no cases against him in court or investigation.

7. Has no injuries or illnesses that would prevent him from serving in the priesthood.

8. Married in his first marriage to a girl (last name, first name, patronymic and year of birth of the spouse) of the Orthodox religion. Before this, I was not in a civil marriage with anyone.

9. He chooses the priesthood for the glory of God and the salvation of the souls that will be entrusted to him, and not for enrichment and not for the sake of the rights granted to clergy; it will take place according to the rules of the Holy and God-bearing Fathers and in accordance with the institutions and traditions of the Holy Orthodox Church.

10. Do not arbitrarily change anything in the liturgical rites and when performing the Sacraments and take care of the splendor of the temple of God.

11. Will fulfill his pastoral duties with zeal, being content with the established remuneration from the parish.

12. We will not enter into prayerful and canonical communication with persons who do not belong to the Orthodox Church and are in schism.

13. Will always serve as a good example both when serving at the Altar of the Lord and outside it.

14. He will have modest clothing, befitting his rank.

15. Will remain faithful to His Holiness the Patriarch of Moscow and All Rus' and the church hierarchy.

16. Without the will of the Archpastor, one will not leave the place of service without permission or move to other places. He will always adhere to the instructions of the diocesan bishop and will not do anything without his will.

17. Will not participate in any political parties, movements or actions.

18. He will always keep the issued Certificate in his memory and will not apologize due to ignorance of his duty.

I testify to the accuracy of the above, and I sign: (follows the protege’s signature).

The interrogation was conducted by: (follows the signature of the clergyman who conducted the interrogation).

4. Oath of position

“I, the below-mentioned, now called to serve as a presbyter (deacon), promise and swear by Almighty God before His Holy Cross and the Gospel that I desire and with God’s help I will try my best to carry out the service in everything consistent with the word of God, with the rules of the church and instructions hierarchy.

Perform divine services and Sacraments with care and reverence according to church rites, without arbitrarily changing anything.

Contain and teach the doctrine of faith to others according to the guidance of the Holy Orthodox Church and the Holy Fathers; to protect the souls entrusted to my care from all heresies and schisms, and to admonish the lost and convert them to the path of truth and salvation.

To lead a pious, sober life, removed from vain worldly customs, in the spirit of humility and meekness, and by your good example to guide others to piety.

Do not enter into prayerful and canonical communication with persons who do not belong to the Orthodox Church and who are in schism.

Do not take part in any political parties, movements or actions.

Without the will of your Archpastor, do not leave the place of service where you have been assigned, and do not move anywhere without permission.

In every work of my service, have in my thoughts not my honor, interests or benefit, but the glory of God; the good of the Holy Russian Orthodox Church (Moscow Patriarchate) and the salvation of my neighbors, in which may the Lord God help me by His grace, prayers for the sake of our Most Holy Lady Theotokos and all Saints. In conclusion of this oath, I kiss the Holy Gospel and the Cross of my Savior. Amen."