Penitent prostrations. Earthly bows - what do they mean in Orthodoxy and how to perform them correctly
Selected from the topic about honey. prevention in the section "Physical health".
As is often said, in the Russian Orthodox Church, according to the ancient rules and decrees of the Councils, there is a categorical ban on any prostrations and "throwing" ("small bows of the earth", now almost forgotten) on weekends (from Friday evening to Monday), during the periods from Easter to Trinity and after Christmas, at all church holidays, pre-holidays, days with polyeleos. The following quotations are usually cited to justify this:
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First Ecumenical Council - Nicaea
20. Since there are some who kneel on the day of the Lord and on the days of Pentecost: so that in all the dioceses everything should be observed equally, it is pleasing to the holy Council, so that they offer prayers to God worthily.Sixth Ecumenical Council - Constantinople
90. From our God-bearing fathers it has been canonically transmitted to us not to kneel on Sundays, for the sake of the honor of the resurrection of Christ. Therefore, let us not remain in ignorance of how to observe this, we clearly show the faithful that on Saturday, at the evening entrance of the clergy to the altar, according to the accepted custom, no one kneels down until the next evening on Sunday, on which, upon entering the lamproom time, bowing our knees, in this way we send up prayers to the Lord.
The main rationale for the ban: Sunday is a "little Easter", so no prostrations can be made, even before the Holy Gifts. And in general, in most churches, no one or almost none of the parishioners does them - neither on weekends, nor on holidays; however, on weekdays, most of those few parishioners who can visit churches on weekdays, too.
However, the question of what these revocations and prohibitions of the Councils actually referred to, for what purpose they were established, what is the context of these quotations, what was meant, turns out to be rather confusing and vague, and their applicability in the context of modern conditions is quite controversial. In particular:
1) What is the rationale for the ban on church holidays and pre-holidays that fall on weekdays? There seems to be no mention of them in these resolutions of the Councils.
2) Why does the ban begin on Friday evening, if the rules say that its effect should begin “like on Saturday, at the evening entrance”?
3) Why is the instruction from the same quotation “bending our knees, in this way we send up prayers to the Lord”, in modern conditions practically nowhere and by no one is observed, neither within the framework of worship, nor in private (at least in many churches)? Why now the divine services on weekdays, including on Petrov, the Assumption or the Nativity Fast, in terms of prostrations do not actually differ from the “Little Pascha” on Sundays or from the services during the period of Pentecost?
4) Where does it say that we are talking about prostrations at all? Where does it say that we are talking about any bows in general, and not just about “statutory” bows “by the day”, formally obligatory for all parishioners? "Worthy they bring prayers to God" - and the rest of the time now how prayers are read, isn't it "worthy"? “Bending our knees, in this way we send up prayers to the Lord” - somehow it doesn’t seem like earthly bows are meant here.
5) If the ban on bowing is really justified and categorical - why are there a lot of exceptions to it (for priests, for example, or, it seems, for cell (home) prayer rules). If the prohibitions are actually purely organizational and recommendatory, “for the sake of embarrassment”, for the sake of “uniformity”, and were relevant for the then conditions and peculiarities of liturgical practice, then to what extent did they retain their relevance in modern conditions, and why are these prohibitions now so harsh and consistently upheld and respected?
In addition, are there and are similar prohibitions observed in other Orthodox Churches - Greek, Bulgarian, Romanian, Georgian, etc.? Non-Orthodox Christians - in particular, Catholics, seem to have no such prohibitions. And why? - do not honor, it turns out, Easter Day? - why are they never blamed for this, along with the filioque, stigmata, etc.? As for the Protestants, I don't know, although most of them seem to have abandoned any such "outward manifestations of piety" altogether.
In general, even among Orthodox priests and theologians, apparently, opinions about these prohibitions are quite different and often contradict the statement about a complete ban. Here, for example, are a few quotes, offhand found on various Orthodox forums and portals.
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There are different traditions, different statutes about prostrations. The Charter (see Typicon) says that we adhere to uniformity in bowing “for the sake of embarrassment” (so that there is no embarrassment), for order in the general church assembly.” The charter on bowing can be found in the decrees of the Holy Fathers (see the Book of Rules Ecumenical Councils). For example, in the Canonical Rule of Patriarch Nikifor it is said that prostrations to the holy icons are not canceled and in Sundays. But we are not talking about prayerful kneeling, but only about bowing, about instantaneous prostration. For private prayers in the Rule there is no charter for prostrations. In the cell, out of diligence, or rather, to whomever they bless, on any day you can make prostrations to the earth (according to many charters and on holidays) - there is no sin in this. In many monasteries, with the blessing of the confessor in the cell, prostrations were not forbidden on any day. In Jerusalem, on the Holy Sepulcher, it is always customary to bow to the ground on the day of Easter. Priests always make prostrations to the throne, even on Pentecost! Especially after the consecration of the Holy Gifts and coming to Communion. After all, if, for example, consecration is performed on Easter, then the protege bows to the earth before the bishop and the Throne, and he himself kneels at the consecration, so all the more can (and should) bow to the earth before the Holy Gifts, that is, the Lord Himself. One elder, when asked whether it was possible to bow to the ground on Sundays, said: “And if the Lord Himself appeared to you on Sunday, you would say: “Lord, I would be glad to bow to You, but forgive me, today the charter does not allow, accept a bow from me.”?” Of course, without hesitation, we would fall at the feet of the Lord. And the myrrh-bearing women, seeing the risen Lord, “feel for His nose,” i.e. fell at the feet of the Savior.That is, a lot of exceptions to the ban on prostrations are possible, for cells it does not work at all, there is no clear uniformity. But the main argument for banning them in churches is, in fact, purely organizational: “for the sake of embarrassment” (so that there is no embarrassment).
Or here's another:
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On the one hand, prostrations are canceled on Sundays. But this rule was written at a time when the temple was visited on weekdays. If you follow it now, it will turn out that prostrations in the temple should be completely abolished, but this is already abnormal. Therefore, my personal advice: at the appearance of the Holy Gifts, worship the Savior on earth, regardless of the day. The only time when an exception can be made for this is the time from Easter to Trinity, when ALL prostrations are canceled. But even during this period, no one can forbid you to give honor to the Lord with a bow to the ground. Priests at the Eucharistic Canon and before Communion always bow down to the Savior in the Holy Gifts, regardless of holidays.Those. - Orthodox priest directly recommends making a prostration on Sunday.
More:
Priest Afanasy Gumerov, resident of the Sretensky Monastery:
http://www.pravoslavie.ru/answers/7011.htm
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Decrees of the Ecumenical and Local Councils and the definitions of the holy fathers, which are included in the Book of Rules, cancel kneeling on Sundays and on the days of Holy Pentecost ... ... (90th rule).Those. - on Saturday, the morning Liturgy and partly the evening Vigil Vigil - in fact, they do not fall under the ban.
... From the above decree it is clear that it is impossible to make bows after the evening entrance, and not before the all-night vigil, as many people misunderstand.
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I agree with one of the best liturgists of the Church: “kneeling is not an Orthodox custom that has only recently spread among us and borrowed from the West. Bow is an expression of our reverent feelings for God, our love and humility before Him” (archim. Cyprian Kern).Those. - opinions are different, recommendations are diametrically different, in fact there is no single order.
Indeed, the Charter says nothing at all about kneeling - only about bowing. Concerning bows, opinions are different. The Charter says that we adhere to uniformity in bowing “for the sake of embarrassment” (so that there is no embarrassment), for order in the general church assembly.” Different opinions can be found in the Holy Fathers. For example, in the Canonical Canon of Patriarch Nikifor it is said that prostrations to the holy icons are not canceled on Sundays either.
In general, you need to focus on local parish practice: if bows are laid in a parish in a special important points, why break the generally accepted local tradition? Yes, St. John of Kronstadt taught that, regardless of the time of the celebration of the Liturgy, three bows should be made during the service: at the entrance before the Throne, at the offering of the Gifts, and before Communion directly.
As far as I understand, the generally accepted practice suggests that prostrations to the ground are absolutely canceled from Easter to Pentecost - even before the Gifts. However, exceptions are possible: the simplest is consecration, the protege makes prostrations even on Easter...
In the same place:
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...You are raising a problem that is long overdue in the Church - the question of the relevance and effectiveness of the canons. There are cases when the established church practice prevails over the decisions of the Councils. Take, for example, the canon on the age of the ordained: a deacon is not younger than 25, a priest is not younger than 30. This canon was not observed at all in Russia. In the case of bows - the same situation.Those. - not every decree of the ancient Councils has retained its relevance in the present day.
In the same place:
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There are separate prescriptions for bows for clergy in various manuals, as well as in liturgical books. For example, archim. Spiridon " Practical guide on the celebration of the Divine Liturgy": "The opinion that bowing to the ground on Sundays and great holidays is supposedly not allowed at all by the Charter and canons is the opinion of the inhabitants in the liturgy and ... cabinet ushers." According to some liturgists, bowing to the earth before the Throne must always be considered , regardless of the day or holiday.However, the established practice replaces prostration with a bow from the waist in the period from Easter to Pentecost.Just like this: "the opinion of the townsfolk in the liturgics and ... armchair clerks." A clear and justified cancellation - only for the period of Pentecost.
In the same place:
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Considering that Pentecost is always Sunday, again we see contradictions between the rules of Councils and the Church Rule. Moreover, the widespread opinion that it is not supposed to kneel after Communion is refuted - kneeling prayers are read after the Liturgy.
..........
Indeed, kneeling is now of a private nature (with the exception of the Trinity), while the decrees of the Councils concern general kneeling. Individual practice has never been regulated.
It turns out that different parishes have different attitudes towards the tradition of bowing to the ground on Sundays.
The opinions of the fathers you cite appeal to the decisions of the Councils, without taking into account the context and realities of that time. The canons refer to general church prayer ("we"), and ordinary prayer (that is, performed daily), and not to the private practice of piety (which is, for example, bows before a shrine). View of an ordinary church prayer, read on your knees, in the IV century. was a litany.
Apparently, we will have to conclude that at present the unification of prostrations is generally absent in the Church. There are some special cases: we have already talked about the Trinity service, where the petitions of the litany "on bended knee" have been preserved - echoes ancient tradition when bows were done ALL TOGETHER. Now there is practically no such thing: except perhaps the prayer of St. Ephraim the Syrian in fasting, and even then some do not bow.
And if we take weekdays, then logically bows are due (unlike Sundays). And when, please tell me, do we bow to "the whole temple"? Or maybe many make three bows to the earth before entering the temple, according to the Charter?
So: the general practice to which only these prohibitions apply; individual practice that was never regulated; the need to take into account the context of the decisions of the Councils and the significant changes that have taken place since then.
And by the way, really - and how many do three bows to the earth at the entrance to the temple, according to the Charter? Well, at least for great post, on weekdays? Although, as far as I understand, this is supposed to be, and not only for Great Lent ... However, I have never seen such a thing.
And also from there:
http://azbyka.ru/forum/showthread.php?p=58405
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Here is an opinion about Mikhail Zheltov - leading liturgist of the MDA:
If we look at the question from a historical perspective, then the well-known canonical instructions not to kneel on Sundays and during the period of Pentecost refer to litanies. Once upon a time, during the litanies (of which there were much fewer, but they themselves were longer), the people were on their knees.
Now we serve all year round in the Sunday style - all litanies are standing. And only on the day of Pentecost do we "return" to what was once really everyday - we read litanies on our knees. Only if once upon a time the kneeling litanies of Vespers of Pentecost were just a return to everyday life - the kneeling litanies of the other days of the year, then over time, with the decline in the practice of kneeling litanies, this was rethought as a "feature" of Trinity Vespers.
All this was a long time ago. So long ago that the rethinking also happened a very, very long time ago: a sign of this rethinking is the kneeling prayers of Pentecost, completed over time - when everyone had already forgotten why it was necessary to listen to it on the knees at the Trinity Vespers Litany. But this addition did not take place later than the 8th century, so that already in the 8th century litanies were not read on their knees for a long time.
The practical conclusion from this is this: from a historical point of view, the discussed canonical rules have nothing to do with private kneeling on certain occasions. If you want - bow, if you want - do not bow.
Those. it turns out, "Sunday bans" - they do not refer to prostrations at all, but to something else entirely. If you want - bow, if you want - do not bow, it turns out that there are no grounds for prohibiting this. Restrictions can only be technical - lack of space, for example.
In general, based on the results of all of the above, it turns out that the ban on prostrations on Sundays is not very clearly justified, and even more so for Saturdays and holidays that fall on weekdays. So is there any point in insisting so consistently on the implementation of these prohibitions? Because of which, in fact, the pious practice of prostrations to the ground completely disappears from the services throughout the year, and also, for indirect reasons, to a large extent from the services of Great Lent. Or is it that the practice of bowing to the ground is morally obsolete in general, and is no longer needed in modern Orthodoxy?
Man is a being of a dual nature: spiritual and bodily. Therefore, the Holy Church gives a person saving means, both for his soul and for his body.
The soul and body are bound together until death. Therefore, the grace-filled means of the Church are aimed at healing-correcting both the soul and the body. An example of this is the Sacraments. Many of them have a material substance that is sanctified by the Holy Spirit in the order of the Sacrament and has a beneficial effect on a person. In the Sacrament of Baptism, it is water. In the Sacrament of Chrismation - myrrh. In the Sacrament of Communion - the Body and Blood of Christ under the guise of water, wine and bread. And even in the Sacrament of Confession, we must materially (verbally) pronounce our sins before the priest.
Let us also recall the dogma of the Universal Resurrection. After all, each of us will resurrect bodily and appear in union with the soul at the Judgment of God.
Therefore, the Church has always shown special concern for human body considering it the temple of the Living God. And a person who does not pay attention to all the means that are supposed in Orthodoxy for healing-correction not only of the soul, but also of the body, is deeply mistaken. After all, it is in the body that the germs of passions often nest, and if you close your eyes to them and do not fight them, over time they will grow from snakes into dragons and begin to eat the soul.
Here it is useful to recall the verses of the psalms ...
31:9:
“Do not be like a horse, like a foolish hinny, whose jaws need to be curbed with a bridle and a bit, so that they submit to you.”
After all, often our body is just like a horse and a silly hinny, which needs to be curbed with a bridle of prayer, the Sacraments, bows, fasting, so that it does not fly into the abyss in its earthly passionate run.
“My knees were exhausted from fasting, and my body was deprived of fat.”
We see that the holy prophet and king David made prostrations to the ground to the point of exhaustion in order to be cleansed of sins and fast with fasting that is pleasant and pleasing to God.
Our Lord Jesus Christ also prayed on his knees: “And he himself departed from them as a stone was thrown, and knelt down and prayed…” (Luke 22:41).
And if God did it, then should we refuse to prostrate?
Moreover, quite often in the Holy Scriptures, the prophets and the Savior called people who are proud and turn away from God stiff-necked (translated from Church Slavonic- with stiff necks, unable to bow to God).
Quite often you notice this in the temple. A believing church person comes: he bought a candle, crossed himself, bowed before the holy icons, reverently took a blessing from the priest. A person of little faith enters the temple: he is ashamed not only to cross himself, but even to slightly bend his head towards the icon or the crucifix. Because I'm not used to bowing my "I" to anyone, even God. This is where cruelty lies.
Therefore, dear brothers and sisters, let us hasten to make prostrations. They are a manifestation of our humility and contrition of heart before the Lord God. They are a sacrifice pleasing and pleasing to God.
The prodigal son, covered in ulcers, rags and scabs, returns home to his father and falls on his knees before him with the words: “Father! I have sinned against heaven and before you, and I am no longer worthy to be called your son.” That's what an earthly bow is. The destruction of the personal tower of Babel, the realization of one's own sin and the fact that one cannot rise without the Lord. And, of course, our Heavenly Father will hasten to meet us in order to restore us and accept us into His love. Only for this you need to cast aside your "ego", self-conceit and vanity and understand that without God it is impossible to even take a step correctly. As long as you are filled with yourself and not with the Lord, you will be unhappy. But as soon as you realize that you are on the edge of an abyss filled with sins and passions, and that you yourself do not have enough strength to rise, that another minute - and death, then your feet will bow before the Almighty and you will beg Him not to leave you.
That's what an earthly bow is. Ideally, this is the publican's prayer, the prayer prodigal son. Pride prevents you from making a prostration. It can only be done by a humble person.
Saint Ignatius (Bryanchaninov) wrote about prostrations to the ground: “The Lord fell on his knees during His prayer - and you should not neglect kneeling if you have enough strength to perform them. By worship to the face of the earth, according to the explanation of the fathers, our fall is depicted, and by rising from the earth, our redemption ... "
You also need to understand that you cannot reduce the number of prostrations to the ground to some kind of mechanical gymnastic exercise and not strive to perform an immoderate feat of kneeling. Less is better, better quality. Let us remember that prostration is not an end in itself. He is a means for acquiring the lost communion with God and the grace-filled gifts of the Holy Spirit. Bowing to the ground is a penitential prayer that cannot be offered carelessly, inattentively and in a hurry. Get up, cross yourself correctly and slowly. Get on your knees, put your hands on the floor in front of you and touch your forehead to the floor, then get up from your knees and straighten up to your full height. This will be a real earthly bow. During its commission, you need to read to yourself some a short prayer, for example, Jesus or "Lord have mercy." You can also turn to the Most Holy Theotokos and to the saints.
In Great Lent, according to the established tradition, three bows to the earth are made after entering the temple in front of Golgotha: that is, they made two bows to the earth, kissed the Crucifixion and made one more. The same is true when leaving the temple. During the evening service or the Liturgy, prostrations to the ground are also appropriate. In the morning, for example, when singing "The most honest Cherubim and the most glorious Seraphim without comparison ..." after the eighth ode of the canon. At the Liturgy - after singing "We sing to you, we bless you ...", since at this time the culmination of the service takes place in the altar - the transubstantiation of the Holy Gifts. You can also kneel and while the priest comes out with the Chalice with the words "With the fear of God" to commune the people. During Lent, kneeling is also done at the Liturgy of the Presanctified Gifts in certain places, indicated by the ringing of a bell, during the versification by the priest of the prayer of St. Ephraim the Syrian, in some other places of the services of the Holy Forty Days.
Bows to the earth are not made on Sundays, on Twelve Feasts, on Christmas time (from the Nativity of Christ to the Baptism of the Lord), from Easter to Pentecost. This is forbidden by the holy apostles, as well as by the I and VI Ecumenical Councils, since on these holy days there is a reconciliation of God with man, when a man is no longer a slave, but a son.
For the rest of the time, dear brothers and sisters, let us not be lazy to make prostrations to the ground, voluntarily plunging ourselves with a bow-fall into the abyss of repentance, in which the merciful God will surely stretch out His paternal right hand to us and resurrect and raise us, sinners, with unspeakable love for this and future life.
Priest Andrei Chizhenko
On vacation "Christ, true ...
I apologize in advance for such a long extract "On bows and the Sign of the Cross", but here are the instructions:
You should be baptized without bows:
At the beginning of the Six Psalms, with the words "Glory to God in the Highest ..." three times and in the middle on "Alleluia" three times.
At the beginning of singing or reading "I believe."
On vacation "Christ, true god our…".
At the beginning of reading Holy Scripture: Gospels, Apostle and proverbs.
You should be baptized with a waist bow:
At the entrance to the temple and at the exit from it - three times.
At each petition of the litany, after the singing of “Lord, have mercy,” “Give, Lord,” “Thee, Lord.”
At the exclamation of the clergyman, giving glory to the Holy Trinity.
With exclamations of “Take, eat ...”, “Drink everything from her ...”, “Yours from Yours ...”.
At the words "Honest Cherub ...".
With each pronouncement of the words “let us bow”, “worship”, “fall down”.
While reading or singing "Alleluia", " Holy God"And" Come, let's worship "and with the exclamation" Glory to Thee, Christ God, "before the dismissal - three times each.
During the reading of the canon at Matins while invoking the Lord, Mother of God and saints.
At the end of singing or reading each stichera.
On the lithium after each of the first two petitions of the litany - three bows, after the other two - one each.
You should be baptized with a bow to the ground:
Fasting at the entrance to the temple and at the exit from it - three times.
In fasting at Matins, after each chorus to the song of the Theotokos "My soul magnifies the Lord" after the words "We magnify you."
At the liturgy at the beginning of the singing "It is worthy and righteous to eat ...".
At the end of the singing "We will sing to you ...".
After “It is worthy to eat ...” or a worthy one.
At the exclamation "Holy to the holy."
At the exclamation "And vouchsafe us, Lord ..." before singing "Our Father".
When taking out the Holy Gifts, at the words “Come with the fear of God and faith”, and the second time - at the words “Always, now and forever ...”.
On Great Lent at Great Compline while singing " Holy Lady... "- on each verse; while singing "Our Lady Virgin, rejoice ..." and so on. Three prostrations are performed at Lenten Vespers.
In Great Lent, when reading the prayer "Lord and Master of my life ...".
In Great Lent, during the final chant “Remember us, Lord, when you come into Your Kingdom,” three prostrations are due.
A waist bow without the sign of the cross is placed:
At the words of the priest “Peace to all”, “God’s blessing on you…”, “The grace of our Lord Jesus Christ…”, “And may the mercies of the Great God…”.
With the words of the deacon, “And forever and ever” (after the exclamation of the priest “For thou art holy, our God” before the singing of the Trisagion).
Prostrations are not allowed:
On Sundays, on the days from the Nativity of Christ to Epiphany, from Easter to Pentecost, on the feast of the Transfiguration.
At the words “Let us bow our heads to the Lord” or “Bow your heads to the Lord,” all those praying bow their heads (without the sign of the cross), since at this time the priest secretly (that is, to himself), and on the lithia, reads a prayer in which prays for all those present who bow their heads. This prayer ends with an exclamation in which glory is given to the Holy Trinity.
The Russian Orthodox Church is fraught with many symbolic deeds, which a true believer knows and strictly observes. So, one of these actions are prostrations.
It would seem - what could be simpler, but in fact there are rules for performing this action, without knowing which, you can get into an awkward and ridiculous situation, and even offend the feelings of nearby believers.
To prevent this from happening, it is highly desirable to study the rules of conduct in the church, one of which teaches how to properly give earthly and waist bows and kneeling.
What does prostration mean?
A bow in itself expresses reverence, respect, gratitude. It is not for nothing that the artists bow after the concert, expressing gratitude to the public, and the princes and kings bowed, demonstrating respect and complete submission.
Bows in Orthodoxy, although they have something in common with theatrical and secular ones, they have much more deep meaning- expressions of humility to the good and perfect will of the Lord, a sign of the highest respect and worship to Him.
With a bow, the believer, as it were, says - I trust you, I am open before you, I submit to your will, I am your child.
No wonder the bow is an open neck, an unprotected back and a bowed head are the most vulnerable parts of the body. Complete surrender to the mercy of God.
How and when to properly perform prostrations
The bow of the earth is also called the great bow. It is performed by falling on your knees and touching the floor with your forehead (brow).
Only here to give bows to the left and right is not worth it. There is a whole set of rules and prohibitions regulated by the Church Charter.
The bow is given slowly, with reverence, completely immersed in the sacred act, and if in the temple, then they should be performed simultaneously with other worshipers. In this way, church-going people conform to the words of prayer and induce within themselves the spirit of repentance and spiritual humility.
When to pay tribute
If you master the days of the ban, then it will be easier to understand when and under what rites you need to bow to the ground.
When you can not make earthly prostrations:
- on all Sundays;
- in the period from the Nativity of Christ to Baptism;
- in the period from the Bright Easter of Christ to Pentecost;
- on the days of great holidays;
- on the feast of the Transfiguration;
- communicants on the day of communion;
- during the reading of litanies or the performance of hymns (only after their completion!);
- it is unacceptable to combine it with the sign of the cross - these are two delimited actions.
But it is supposed to give prostrations during the liturgy.
What is the Liturgy?
To make it clear what we are talking about, we will give an explanation, the liturgy is the main divine service of the Orthodox Church. The prototype of the Divine Liturgy was the Last Supper celebrated by the Savior together with his disciples.
It is during the Liturgy that the sacrament of communion is performed. It is during the Liturgy that prostrations are performed.
When prostrations are laid at the liturgy
Here it would be appropriate to explain that all the prayers and chants described below, after which the earthly bow is performed, are performed with the sign of the cross - first you need to cross yourself, then bow.
These two actions are not performed at the same time.
At the end of the following hymns, you should again prostrate, bowing to the ground:
- Worthy to eat;
- Our Father;
- I will sing to you;
- We praise you.
Particular attention should be paid to the ceremony of carrying out the Holy Gifts, during which you must bow twice. The words will serve as a signal:
- With the fear of God;
- And now and forever and forever and ever.
There are also exclamations at which the Charter allows you to make a bow:
- Holy to the Holy;
- And vouchsafe us, Lord
Great Lent
On the days of the Great 40-day fast, which is before Easter, part of the waist bows is replaced by earthly ones and their number increases.
This is a time of repentance, humility, spiritual and bodily cleansing, so prayers are complemented by prostrations.
You need to focus on the following chants and prayers:
- At the Liturgy of the Presanctified Gifts:
- May my prayer be corrected
- Now the Powers of Heaven
- At the exclamation of Light " Christ enlightens all"
- At the Great Supper with hymns:
- Holy Lady
- Virgin Mother of God rejoice
- When reading the prayer of Ephraim the Syrian
- At the final chant Remember us Lord"
- At the feast of the Holy Trinity, with the exclamation "Paki and Paki, Kneeling"
It is impossible to remember all of them the first time, so you should focus on the behavior of other parishioners. (Just don’t confuse parishioners with nuns, nuns have their own charter and their own bowing rules, which often do not coincide with the bows of the laity).
The Rule of Prostrations and the Sign of the Cross
The sign of the cross is another sacred act that all believers perform, and not only in the temple. These two actions are never performed at the same time - first a sign, then a bow, but there are many cases when you need something one or the other bow.
Prostrations after Communion
It is believed that those who take communion should not bow to the ground until supper.
Communion is the grace of God, and all day long it is recommended to rejoice in the Lord without committing sins.
But, as the clergy say, if a situation suddenly arises in which a person has sinned, then it is not forbidden for him to ask God for forgiveness and bow to the ground. True, then the grace after communion will decrease.
Instead of a conclusion
Surely everyone has heard the saying - "make a fool pray to God, he will hurt his forehead." Initially, there was talk about the inept performance of earthly prostrations.
Observe, ask for advice is not ashamed. But to imagine yourself knowing and doing everything against the rules is a sign not only of spiritual inexperience, but also of some arrogance.
Therefore, if the soul has led you to the Temple of God, then it is better to consult a priest or knowledgeable parishioners.
Come, let us bow down and bow down to Christ, our King God.
Anyone who has attended a worship service at least once in Orthodox church, I saw how the worshipers made bows: someone bent to the waist, someone fell to their knees and touched the floor with their forehead. Such ritualism seems to some to be a relic of the past, however, everything is church service directed, first of all, to help the believer to perform a worthy prayer. Making prostrations does not in any way humiliate our personality and our dignity, but “it is necessary against our pride, which nestles in the depths of the heart. Pride does not like to bow,” as the righteous John of Kronstadt preached. So what are the bows and how to learn how to make them correctly?
« Conscious of their sinfulness and unworthiness before God- writes Archpriest Seraphim Slobodskoy in the "Law of God", - we, as a sign of our humility, accompany our prayer with bows". The bow is a symbolic external action, the bowing of the head and body, expressing our humility and reverence for the Lord.
Before making a bow, you need to overshadow yourself with the sign of the cross, and then bow.
Bows are great (also called earthly), when the worshiper kneels and touches the ground with his head, and small (or waist) when he bends down to the waist.
The Church Charter does not require prostrations on Sundays, this is indicated in the 20th canon of the 1st and 90th canon of the 6th Ecumenical Councils, the twelfth feasts, on the days from the Nativity of Christ to Baptism, from Easter to Pentecost. Bows stop from the evening entrance (when singing " Light quiet”) for the holiday before singing “ Grant, Lord... at Vespers on the very day of the feast.
In Great Lent, bows are added to the order of service after the prayer " King of heaven". On the troparia of the hours, at the Liturgy of the Presanctified Gifts, and at every Great Lenten service, prostrations are made with the prayer of St. Ephraim the Syrian. Bows during the service must be performed at the appointed time and at the same time by all those present, as the Charter says. " We make prostrations, meekly and equally, we all bow, and we stand up equally, all together. Bows like that does not go well, but each one sweeps himself to the ground ... this is a great self-competence and debauchery"(Eye of the Church, ll. 3v. - 4).
Saint Philaret, Metropolitan of Moscow, wrote that " if, standing in church, you bow when the church charter orders it, try to restrain yourself from bowing when it is not required by the charter, so as not to attract the attention of the worshipers, or hold back sighs that are ready to burst from the heart, or tears, ready to spill out of your eyes - in such a disposition, and among a large assembly, you secretly stand before your Heavenly Father, even in secret, fulfilling the commandment of the Savior» (Matthew 6:6).
In the book of St. Ignatius Bryanchaninov "Ascetic Experiences" the following instructions are given to monks (but this instruction will be useful to the laity): " When making the rule and bows, one should not rush in any way, one should make both the rules and bows with possible slowness and attention. It is better to read less prayers and bow less, but with attention, than a lot without attention.».
« One should not mindlessly zealous in prostrations, - as Yu. P. Grabbe writes in the article, future bishop Gregory - when Church Charter instructs not to do them. According to the explanation of St. Basil the Great, standing without bowing to the ground is a symbol of the future age, when the sons of the Church finally, with the help of God, conquered sin, become like angels, about whom the Church sings that they remain motionless for evil, i.e. do not succumb to any temptations, will forever remain in a righteous blessed state, will stand motionless in the truth.
Standing without bowing to the ground is a sign of Christ's complete victory over the devil, that victory, which is especially clearly shown in the resurrection of the Lord, and will be shown even more fully after the general resurrection».
In the temple, the following rules regarding bows and the sign of the cross must be observed:
It is supposed to be baptized without bows:
At the beginning of singing or reading I believe...», « King of Heaven...», « Only Begotten Son and Word of God...».
On vacation" Christ our true God...».
At the beginning of the reading of the Holy Scriptures: the Apostle and proverbs.
Baptized with a bow:
At the entrance to the temple and at the exit from it (three bows).
With exclamations: " Take it, eat it...», « Drink from her all ...», « Yours from Yours...».
After singing " Our Father» at the Liturgy on holidays and Sundays.
At the exclamation " holy to the holy» on public holidays and Sundays.
After singing " The most honest Cherub...».
While reading the Trisagion, reading or singing three times " Hallelujah», « Come, let's worship...", after the exclamation " Glory to Thee, Christ God...", before the release (three bows).
On the lithium (after each of the first two petitions of the litanies - three bows, after the other two - one each). When reading a prayer Lord of the Many Merciful...
At the beginning of reading or singing " Grant, Lord...» at Vespers and the Great Doxology at Matins (three bows).
When reading the canon, on the 1st and 9th odes, at the first prayer appeal(refrain) to the Savior, the Mother of God, the saints.
While singing " Be the name of the Lord...» at the end of Vespers and Liturgy (three prostrations).
With all the exclamations Let us bow our heads to the Lord”we overshadow ourselves with the sign of the cross and bow our heads until the exclamation of the priest.
After singing " Glory to Thee, our God, glory to Thee"before and after reading the Gospel, and after the exclamation" Wonmem We overshadow ourselves with the sign of the cross and bow our heads.
At the Liturgy at the beginning of the singing " Cherubic”We make the sign of the cross and bow our heads until the removal of the Holy Gifts. After the priest's words, "May the Lord God remember you all..." three bows.
Baptized with a bow to the ground:
On fasting days at the entrance to the temple and at the exit from it (three bows).
On the days of fasting, at matins, after each chorus to the song of the Theotokos " My soul magnifies the Lord...", after the words " We praise you...».
At the end of the singing I'll eat you...».
After " Worthy to eat”or a meritorious one.
After singing " Our Father» at the Liturgy on weekdays.
At the exclamation " holy to the holy" on weekdays.
When taking out the Holy Gifts, with the words " With the fear of God...", and the second time - with the words" Always, now and ever and forever and ever».
During Great Lent at the Liturgy of the Presanctified Gifts during the exclamation " The light of Christ enlightens all».
During Great Lent at the Liturgy of the Presanctified Gifts during the singing of " May my prayer be corrected..." and " Now the Powers of Heaven..."Kneel to the ground.
In Great Lent, at Great Compline, while singing " Holy Lady...» (bow on each verse); while singing " Virgin Mary, rejoice...”and so on at the Lenten Vespers (three prostrations).
In Great Lent, when reading the prayer of St. Ephraim the Syrian.
In Great Lent, at the final chant " Remember us, Lord, when you come into your kingdom"(three earthly bows).
On the great vespers on the feast of the Holy Trinity, with the exclamation of the deacon " Packs and packs, on bended knee...”, kneel and bow their heads to the ground until the end of prayers.
Belt bow without the sign of the cross:
At the words of the priest Peace to all», « God bless you...», « Grace of our Lord Jesus Christ...», « And may the mercies of the Great God be...».
At the end of the dismissal, if the priest pronounces it without a cross.
Bow to the ground without the sign of the cross:
Great Lent, at the end of Great Compline, during prayer " Lord of the Many Merciful...» bow to the ground until the end of the prayer.
Great Lent, at the end of Great Compline, after the words of the priest " Forgive me, all honest fathers and brethren...».
It is not allowed to be baptized:
While reading the Six Psalms.
While reading or singing psalms and stichera. On stichera and psalms only then rely bows when the words themselves call for this " bow down», « bow down», « we bow», « let's fall down», « fall down" etc.
