Triod fast and color. Lenten triode and colored triode Color triode for every day

Liturgical following of the Paschal cycle, that is, the entire circle of moving holidays year, includes a liturgical book Triode. The name of the book is due to the fact that the canons contained in it for the most part consist not of eight, but of three cantos. Such a canon is called a triode, or "triodion" in Greek. Initially, Triod existed as a single collection, and since the 10th century there has been a division into two parts - Lenten triode And Triode color. The Lenten and Colored Triods contain services from the preparatory weeks for Great Lent (the Week of the publican and the Pharisee, the prodigal son, meat and cheese) until the first Sunday after the feast of the Holy Trinity (that is, until the Week of All Saints).

Old Believer Triod Lenten includes the service from the Week (i.e. Sunday) about the publican and the Pharisee until Fortecost, that is, ends morning service Fridays of the sixth week of Lent. Thus, the Lenten Triodion contains the services performed in Great Lent and on the days of preparation for it. The Lenten Triodion contains chants mainly by authors of the 8th and 9th centuries: Ven. Roman Sladkopevets, teacher Andrei Kritsky, teacher John of Damascus, Rev. Joseph the Studite and Theodore the Studite, Emperor Leo the Wise and others. In the XII century. paroemias are introduced into the prayers of Triodion, in the fourteenth century. - Synaxari.

The Church begins to prepare believers for exploits and repentance four weeks before Lent. These weeks (i.e. Sundays) are as follows: the publican and the Pharisee, the prodigal son, meat and cheese. The people of the week before Lent are also called solid, motley And carnival. Penitential sticherons and canons are already appearing in divine services, showing the believers patterns and examples of repentance.

The first preparatory week (simultaneously with the beginning of the Lenten Triodion) begins after Sunday and is called because the gospel parable of the publican and the Pharisee is read at the liturgy (Luke 10, 10-14). This parable inspires us to be humble in prayer and in our lives, because only the humble are given the grace of God. A continuous week begins, i.e. fast food is allowed on all days. The Charter indicates the following reason for the abolition of fasting: in the Armenian Church (recognizing only the first three Ecumenical Councils) a post was set this week. In contrast, the Orthodox, who recognize all seven Ecumenical Councils, should not fast at all at this time. In addition to the gospel reading, the Church disposes the faithful to humility and repentance with a special touching hymn, which from this day begins to be sung on the following Sundays (ending on the fifth Sunday of Great Lent) at matins, before the canon.

I think of the many evils that have been committed by me, and I tremble at the terrible day of judgment. But hoping for the mercy of Thy compassion, like David I cry to Thee: have mercy on me, O God, according to Thy great mercy.

(Thinking of the many iniquities I have committed, I tremble, unhappy, for the terrible day of judgment; but, hoping for the grace of Your mercy, like David, I cry out to You: have mercy on me, O God, according to Your great mercy).

The second preparatory week is so named because the gospel parable about prodigal son. This parable teaches us that the Lord is inexpressibly merciful and is waiting for us, like the prodigal son, to come to Him with a prayer for repentance. Popularly, this week is called "motley", because Wednesday and Friday again, as usual, become fast days. Monks and those laity who "monday", that is, fast on Monday, observe three fast days this week. At Matins on this Sunday (and the next two), after "Praise the name of the Lord" it is necessary to sing the 186th psalm. It depicts the languor of the Jews in captivity in Babylon, when they realized their bitter situation and repented.

On the river Babylonstey, there with gray hair and plakah, always remember Zion for us. In the willow in the middle of it, our organs are both. As if asking us to captivate us with words of song, and leading us, singing. Sing to us from the songs of Zion, as we sing the song of the Lord in foreign lands. If I forget you Jerusalem, my right hand is forgotten. Cling my tongue to my larynx, if I don’t remember you, if I don’t offer Jerusalem, as if at the beginning of my joy. Remember, O Lord, the sons of Edom, on the day of Jerusalem, whoever speaks, exhaust, exhaust to its foundations. Dshi Babylon accursed, blessed is he who will repay you your recompense, if you repay us. Blessed is he who has and will break your babies on a stone.

(By the river of Babylon, we sat there and wept, remembering Zion. On the willows in the middle of it (the city) we hung our harps. There those who captivated us demanded from us a song, and our oppressors (demanded) joy: “Sing to us from the song of Zion” "But how shall we sing the song of the Lord in a foreign land? If I forget you, O Jerusalem, let my right hand be forgotten. Stick my tongue to my throat, if I do not remember you, if I do not set Jerusalem at the head of my joy. Remember, Lord, to the sons of Edom on the day of Jerusalem, when they said, "Destroy it, destroy it to its foundations. Daughter of Babylon, the desolator! Blessed is he who repays you for what you have done to us. Blessed is he who takes and smashes your babies against a stone."

The Babylonian captivity is an image of our condition in captivity to our sins. The babies of Babylon are, according to St. fathers, - vicious inclinations and germs of disastrous passions, born in our soul. We must "break" them, i.e. overcome, and not be in their captivity, like the prodigal son from the parable.

The third preparatory week (the word "week" in the Church Slavonic language means "Sunday"), according to the gospel liturgical reading, is called (Matt. 25, 31-46). In order to dispose the sinner to repentance, the Church depicts doomsday reminds us that the judgment of the Lord awaits us, at which everyone will be rewarded according to his deeds. At the same time, this gospel reading encourages us to the exploits of humanity, which we should especially intensify during the days of fasting and repentance. This week is called meat-fat, or "meat empty", i.e. let go of the meat, because this Sunday the eating of meat ends.

The fourth, last preparatory week (the last day before Lent) is called cheese week. This day ends the eating of milk, cheese and eggs. On this day, during the service, the fall of Adam and Eve is remembered. The first people were expelled from Paradise, because they transgressed, violated the commandment of God. We should remember our sins, because the preparation for the great feast of Easter begins with repentance, fasting and prayer. The week preceding this day (cheese, Shrovetide) is already half the time of fasting: during it, meat is not allowed to be eaten, and on Wednesday and Friday there is no liturgy, but only the hours are celebrated and already with the Lenten prayer of St. Ephrem the Syrian. Also in the gospel reading of this day it is indicated that true fasting should begin with mutual forgiveness of offenses and insults (Matt. 6, 14-21). This is the basis of the custom of Orthodox Christians on the last Sunday before fasting to ask for forgiveness from each other, which is why this very day is usually called forgiveness resurrection.

This week the Church disposes the faithful even more strongly to repentance by singing:

Open the doors of repentance to me, Life-giver, for my spirit will wake up to your holy church. The Church I carry the bodily all defiled, but as if generously cleanse with compassionate mercy. Guide me on the path of salvation, O Mother of God, for sins have stained my soul with filthy sins and in laziness all my life has died out. But by Your prayers, deliver me from all uncleanness.

(Giver of life, open the doors of repentance for me, because in the morning my soul strives for Your holy temple. True, the whole temple of my body I wear defiled, but You, as a merciful one, cleanse it by Your great mercy. Mother of God, guide me on the path salvation, because I defiled my soul with shameful sins and spent my whole life in laziness; but You, through Your prayers, deliver me from all impurity).

Starts from Monday great post or Forty. It is installed in memory of the fact that Christ, after his baptism, went into the desert and fasted there for 40 days. The forty-day fast also means that we devote a tenth of our time, a tenth of the year, to God. Forty days is the time from Monday of the first week of Lent to Friday of the sixth week inclusive. This time is referred to in the Old Believer liturgical books Forty-cost. Every Sunday of Great Lent is dedicated to the remembrance of some event in church history or the memory of a saint.

First Sunday Lent is called weeks tOrthodoxy. It is dedicated to the memory of the celebration of the restoration of icon veneration in Byzantium in the 9th century, persecuted by iconoclasts.

In second Sunday service to the phenomenon Feodorovskaya icon Holy Mother of God according to the charter of the Moscow Assumption Cathedral of the Kremlin.

Third week - crucifixion. The rite of veneration of the Cross of the Lord at Matins according to the same charter as at the Exaltation and on the first day of the Dormition Fast. Remembering the sufferings on the Cross that the Lord endured for the sake of our salvation, we must ourselves be strengthened in spirit and continue our fasting feat with humility and patience.

IN fourth Sunday glorified Saint John of the Ladder who left us one of the most remarkable patristic teachings - the book "The Ladder". It shows the path of a gradual inner ascent to perfection, and also warns of the danger of falling when losing spiritual attention on this narrow and thorny path. The following week, on Wednesday evening, a service is served with the reading of the Great Canon of St. Andrew of Crete. It contains over 1000 prostrations and is called "Marino standing." So that the worshipers can have a little rest, the life is read during the service. Reverend Mary Egyptian;

Fifth SundayDedicated to Saint Mary of Egypt.

Lazarus Saturday, Palm Sunday and six days of Holy Week already belong to the Color Triodion.

Triode color begins with the service of Vespers on Friday, on the eve of Lazarus Saturday, and ends with the Week of All Saints, that is, the next Sunday after Pentecost. Its name comes from the Week of Vay (Colored Week), since its beginning is associated with the feast of the Lord's Entry into Jerusalem.

First week Color triode- Palm Sunday. Then comes Holy Week, during which Orthodox Christians remember the sufferings on the cross and the death of the Lord.

And now Great Lent ends, the Feast of Feasts and the Celebration of Triumphs - Holy Pascha.

It should be noted that such a division of the Triodion was changed during the reform of Patriarch Nikon in the 17th century, and among the New Believers it is now somewhat different: the Lenten Triodion includes the service from the Week of the publican and the Pharisee to Great Saturday inclusive, and the color Triode starts from the Week of Easter.

ON THE HOLY AND GREAT WEEK OF EASTER

LIGHT EASTER MAINS

About the morning hour, the paraecclesiarch receives a blessing from the abbot, proceeds and strikes at the great, and slanders enough. And entering the temple, he burns all the candles, and the kandila: he arranges two vessels with burning coal, and puts in them a lot of incense, and puts one vessel in the midst of the church, the other in the holy altar, as if the church would be filled with all the incense. The same rector, having entered the holy altar from the priests and deacons, will put on his entire lordship. And he distributes the candles to the brethren, and raises the Holy Cross: the deacon will raise the censer. The priest is the holy Gospel, and the priest is the image of the Resurrection of Christ: and they are placed with their faces to the west. And they will close the gates of the church, even to the west. The rector comes from the priest into the porch, through the northern doors, the previous deacon in front of him with two candles, and both faces sing

stichera, tone 6:

Thy Resurrection, O Christ Savior, / Angels sing in heaven, / and grant us on earth / with a pure heart / glorify Thee.

They also hit the whole campaign and heavy, and riveted enough. And having entered into the porch, they will stand with the Gospel, and with the image, facing west, as it was indicated before. The same rector will take the censer from the deacon into right hand, The cross is in the left, and incenses images, and kliros, and brethren, according to custom. To the deacon I bring before him a burning candle. The brethren all stand holding their candles, praying with attention within themselves, and thanking us for the sake of the suffered and risen Christ our God. At the end of the incense, the rector comes before the great gates of the church, and coffles the deacon, who is standing before him with a candle. Then the deacon takes the censer from the hand of the abbot, and incense the abbot himself. And again, we will perceive the abbot of the censer, standing in front of the church doors, in vain to the east, and mark the great gates of the church, [the closed being], with the censer crosswise, three times, holding the Honest Cross in his left hand, and a lamp standing with both countries.

And loudly proclaim:

Glory to the Holy, and Consubstantial, and Life-Giving, and Inseparable Trinity, always, now and forever, and forever and ever.

And to us who answer: Amen.

The abbot begins, with the other ministers, a real troparion eloquently, in voice 5:

Christ is risen from the dead, / trampling death upon death / and bestowing life on those in the tombs.

And we sing the same way, with sweet singing. This troparion is sung three times from the rector, and three times from us.

The same abbot recites verses:

First verse: Let God arise, and let His enemies be scattered, / and let those who hate Him flee from His Face.

And for each verse we sing the troparion: Christ is risen : all at once.

Verse 2: As smoke disappears, let them vanish, / as wax melts before the fire. Christ is Risen : once.

Third verse: Thus may sinners perish at the presence of God, / but let the righteous be glad. Christ is Risen : once.

Fourth verse: This is the day the Lord has made; let us rejoice and be glad in it. Christ is Risen : once.

Glory:

And now: Christ is risen: once.

The same rector sings with a higher voice: Christ is risen from the dead, / trampling death by death. And opens the gate.

The priest enters with Honest Cross who came before him with two lamps, and to the brethren who sang: And to those who are in the tombs, bestowing life. They also hit the whole campaign and riveted pretty, three chimes.

The rector entered from the priest into the holy altar. And the deacon says the great litany: Let us pray to the Lord with peace. Exclamation: For all glory befits Thee:

And the primate begins the canon, the creation of Mr. John of Damascus. Tone 1. Irmos: Resurrection day: Irmos on 4: and troparia on 12, with refrains: Christ is risen from the dead. And packs follow every face of irmos. Follow Katavasia at the gathering, irmos toyzhe: Resurrection day: And according to him Christ is risen: all three times. The beginning of the canon for each song is always created by the primate, the gum or the left of the country that happened to begin. And incenses at the beginning of the canon the holy icons and both faces, and the brethren in order. And for every song there is a small litany outside the altar, as if rechom, on this holy day. An exclamation into the altar from the priest. According to the 1st song, the right country sings. On the 3rd, the left sings. We sing sitsa and other songs.

Lenten Triode and Colored Triode

These two books contain prayers for the moving days of the liturgical year, depending on which day of the year Pascha falls on. These books are called so because their characteristic content is incomplete canons, consisting mostly of three (1st, 8th and 9th) songs (in Greek ????????? = "triodion" " triode”), or from four ( four hymns), or from two ( two-singer).

The Lenten triode contains the prayers of the preparatory weeks for Great Lent, the prayers of Great Lent itself, and prayers Holy Week. The first service placed in the Lenten Triodion is the service of the Week of the Publican and the Pharisee, and the last service is Holy Saturday. The prayers of the Lenten Triodion on weekdays replace the prayers of the Octoechos. Only a few saddles and lamps are taken from the Octoechos, but they are printed in the Triodion itself, so that one can do without using the book of the Octoechos itself. Only on Sundays during the Lenten Triodion are Sunday hymns taken for each given voice from the Oktoech. During the singing of the Lenten Triodion, the singing of the Menaion is not canceled, but there are some days when the Menaion is also postponed, and the entire service is performed only according to the Triodion.

The colored triode contains prayers starting from the first day of Easter and ending with the week of All Saints after Pentecost. The Colored Triodion, like the Lenten Triodion, sometimes replaces the Menaion, sometimes it is sung along with it. The Sunday hymns of the Octoechos are printed in their places in the Colored Triodion, as a result of which the Octoechos can be dispensed with.

Some of the sequences from the Lenten and Colored Triodies were published in separate books. These are: the follow-up to the First Week of Great Lent, the follow-up to Passion Week, the follow-up to the Holy and Great Week Easter and throughout Bright Week, etc.

Triode. To the builder of the mountains and the valleys, the Trisagion of the hymn from the angels: Three hymns, but accept from men. Triode, or triodion, in Greek means three-song. This is the name of the book containing the rite of worship in the continuation of 18

4. TRIODE Great Lent has its own special liturgical book: Lenten triode. This book includes all the hymns (stichera and canons), biblical readings for each day of fasting, starting with the Resurrection of the Publican and the Pharisee and ending with Holy and Great Saturday evening. Chants of the Triodion

color tab

The Lenten Triodion Let's move on to the Lenten Triodion (Greek: Triodion), which contains liturgical texts from the period from the Week of the Publican and the Pharisee to Holy Saturday inclusive. Thematically, the Lenten Triodion is divided into two unequal parts: the first contains Lenten services, the leitmotif

The Colored Triodion With the Paschal Midnight Office, celebrated just before the start of Paschal Matins, begins the Colored Triodion (Greek: Pentikostarion), embracing the period from Pascha to the 1st week after Pentecost. There is much less original material in the Color Triodi than in the Oktoikh and

Lenten Spring The true nature of repentance will become clearer if we consider three characteristic expressions of repentance in the life of the Church: first, very briefly, the liturgical expression of repentance during Great Lent; then, in more detail, its sacramental expression in

Lenten Triod Preparatory for Great Lent of the Week and Week1. Week (without the week preceding it) of the publican and the Pharisee.2. The week of the prodigal son and the week preceding it.3. Saturday meat-fare, parental (that is, the Saturday before the Week (Sunday)

Triode color 1. Light Christ's Resurrection– Easter.2. Bright week.3. Week 2 after Easter (Ayatipascha). Remembrance of the assurances of the Apostle Thomas.4. Radonitsa, day special commemoration the departed (Tuesday of the 2nd week after Easter).5. Week 3 after Easter, holy myrrh-bearing women.6. A week

Russian Lenten Chowder For 4 servings of "Russian Lenten Chowder" you will need: Potato - 550 g, Cabbage - 350 g, Onion - 100 g, Carrot - 100 g, Pearl barley - 90 g, Salt, Fresh dill greens. Rinse the groats and boil until half cooked. Add finely

Lenten botvinya Sorrel to sort out, stew, adding a little water. Same with spinach. Rub the sorrel and spinach through a sieve, cool the puree, dilute with kvass, add sugar, lemon zest, put in the cold. Pour the botvinia on plates, adding slices to taste

Cauliflower marinated with vegetable oil Ingredients Cauliflower - 1 kg, tomatoes - 200 g, bell peppers - 1 kg, vegetable oil - 200 ml, vinegar 9% - 100 ml, sugar - 40 g, garlic - 100 g, greens parsley - 50 g, salt - 20 g. Cooking method

Cauliflower in a vegetable mixture Ingredients Cauliflower - 1.2 kg, tomatoes - 1.2 kg, bell pepper - 200 g, garlic - 80 g, parsley - 200 g, vegetable oil - 200 ml, vinegar 9% - 120 ml, sugar - 1 kg, salt - 60 g. Method of preparation Wash the cauliflower,

Fasting meal. Incantations and conversations What is a fasting table and what are incantations and conversations? As already mentioned, only food of plant origin is allowed during fasting. Many Orthodox housewives take this ban very seriously and, having come