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Gospel on Holy Week Wednesday. What you need to know about Passion Week so you don't miss anything

Easter is less than a week away. The last days are called Passionate or Great. During this period, the Church is immersed in the Gospel and remembers the last days of the Lord's stay on earth.

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Maundy Monday, Maundy Tuesday, Maundy Wednesday

Holy Week begins on Holy Monday, and Holy Monday begins on Sunday evening. First - Vespers, closing the feast of the Lord's Entry into Jerusalem, and then - a new day, Monday morning.

For three mornings in a row, the Church will glorify Christ, the Bridegroom of the Church, with a quiet and meek troparion, which during the year is heard only at Midnight Offices:

Behold, the Bridegroom is coming at midnight, / and blessed is the servant, whom the vigilant will find him: / he is not worthy of the pack, he will be found in despondency. / Watch over my soul, / be not weighed down with sleep, / lest you be given over to death, / and shut up the Kingdom outside, / but rise up, calling: / Holy, Holy, Holy Thou God, / Have mercy on us with the Theotokos.

(Chorus of the Valaam Monastery)

(Women's choir. Disc “Time of fasting and prayer”)

Your hall. Bortnyansky

Holy Week: how to combine work, services and preparation for Easter…

AT Monday of Holy Week I recall an Old Testament character - the chaste Joseph, a type of Christ, and the gospel story about the cursed fig tree. Church tradition says that the withered fig tree is an image of the old Israel, which did not bear fruit. To emphasize the tragedy of this symbol, the Church suggests recalling almost the entire 21 chapters of Matthew (vv. 18-44), including the parable of the evil vinedressers.

The first three days of Holy Week are the last days of the year. If you didn't have time to attend these services during Fortecost, try to fill this gap!

Great Monday: The Beginning of Great Days (+ audio, + video)
Holy Fathers

AT Maundy Tuesday the parables of the Savior about His Second Coming, about ten virgins and talents are recalled.

Holy Fathers

Great Wednesday- the day of betrayal. It is in memory of the betrayal of Christ by Judas that we fast on Wednesday throughout the year. On the same day, the Church remembers the woman who washed the feet of Christ with the world.

On Tuesday evening, "Behold the Bridegroom..." is sung for the last time. On Wednesday morning at the last time the Liturgy of the Presanctified Gifts is celebrated and read. More prostrations, except before the Shroud, will not be until Pentecost itself.

On Wednesday evening, the last big confession is performed, there will be a lot of people on it, so it’s better to try to confess in advance.

In many churches, there will be no more confession until the end of Bright Week.

Holy Fathers
Great Wednesday: If you loved Him, why did you sell him like a runaway slave?

Holy days

On Maundy Thursday, the Church remembers the last meal of the Savior with the disciples. On this day, all Orthodox partake of the holy mysteries of Christ.

The Liturgy of Holy Thursday according to the order of St. Basil the Great is celebrated in conjunction with Vespers, so be prepared for the fact that the service is long.

After the Last Supper, Christ, showing His humility, washed the feet of the disciples, which was also reflected in the liturgical practice of the Church. The rite of washing the feet is performed by the bishop after the Liturgy. He, in the image of Christ, washes the feet of twelve priests. In the twentieth century, the ceremony was not performed in the Russian Church. It was restored only in 2009 by Patriarch Kirill.

On Maundy Thursday evening, Good Friday matins are performed - one of the longest and most beautiful services of the year, known as "". It recalls the Passion of the Lord from the prayer of the Savior in the Garden of Gethsemane to the placement of His Body in the Tomb.

Holy Fathers

CUSTOMS

Exists folk custom on Maundy Thursday, prepare for Easter: clean the house, bake Easter cakes and paint eggs. It is better to do this in advance. Between two services, even if you manage to take time off from work that day, it is better to pray and rest. It is absolutely unacceptable to miss the services of the main days of Holy Week for the sake of the pre-holiday fuss.

Good Friday

The very day of Good Friday begins early in the morning with the service of the Royal Hours. The Gospels of the Passion of the Lord are read again. In the middle of the day (usually at about two o'clock in the afternoon) Vespers is served with the Removal of the Shroud. If you are working, it may be convenient for you to walk to the nearest temple during your lunch break.

By the way, lunch is not allowed on this day, as well as breakfast - a strictly fast day.

Songs of Good Friday. Let's bury the Lord...
Holy Fathers
Holy days on Mount Athos: Good Friday and Easter in the Vatopedi Monastery

Holy Saturday: Let all flesh be silent

In the evening, in the parish churches, Great Saturday Matins is celebrated with the Burial of the Shroud - a long and bright service, around the Shroud richly decorated with flowers. Easter is already in the air.

In some churches and monasteries (Trinity-Sergius Lavra, Danilov Monastery) The burial of the Shroud takes place at night. Liturgically, this is more correct, but it is not easy to physically endure such a service, especially since the Liturgy begins immediately after it. Some people say that the most convenient thing after the removal of the Shroud is to rest longer, arrive at the night service by 11 p.m., which will last up to 3-4 hours, and after it, rest 3-4 hours before the start of the Liturgy of Great Saturday in any parish church.

Holy Saturday Liturgy- also a very long and solemn service, saturated with Old Testament readings - proverbs. In terms of mood, it is already Easter: in proverbs, the motif of miraculous salvation is repeated (the exit of Israel from Egypt, salvation in the fire of the prophet Daniel and his friends), symbolizing the liberation of mankind from hell and death by the Sacrifice of the Cross and the Resurrection of the Savior, the Gospel of the Resurrection of Christ is read. Priests change from purple Lenten to white festive robes.

This service calls for silence and rest, for this Saturday is the day of rest, when the Lord Himself rested. Instead of Cherubic song the troparion is sung: Yes is silent any flesh let the human being stand with fear and trembling, and let nothing earthly in itself think: the King of kings and the Lord of lords comes to be slaughtered and given as food to the faithful. Instead of “It is worthy to eat” - irmos of the 9th song of the canon of Great Saturday: “ Not weep Mene, Mati, seeing in the tomb, but in the womb without a seed you conceived the Son: I will rise and be glorified and exalt with glory, unceasingly like God, magnifying You with faith and love.

Holy Fathers

After the liturgy begins consecration of Easter cakes, eggs and apiaries- usually in the courtyards of temples. It is customary not only to consecrate dishes for oneself, but also to leave a part in the temple - to the clergy, altar servers, choristers - and donate to the poor.

On Great Saturday, it is necessary to read the Acts of the Apostles in churches all day, or at least the last hours before the Paschal service.

3 hours Matt. 1-17 credits, 1, 1 - 6, 21.
6 hours Matt. 18-42 credits, 6, 22 - 11, 26.
9 o'clock Matt. 43-46 credits, 11, 27 - 16, 12.

Tuesday

3 hours Matt. 67-83 credits, 16, 13 - 21, 17.
6 hours Matt. 84-105 credits, 21, 18 - 25, 30.
9 o'clock Matt. 106-116 credits, 25, 31 - 28, 20.

Wednesday

3 hours Mk. 1-25 credits, 1, 1 - 6, 45.
6 hours Mk. 26-51 credits, 6, 45 - 11, 26.
9 hours Mk. 52-71 credits, 11, 27 - 16, 20.

Thursday

3 o'clock Luke. 1-16 credits, 1, 1 - 4, 44.
6 o'clock Luke. 17-38 credits, 5, 1 - 8, 39.
9 o'clock Luke. 39-62 credits, 8, 40 - 12, 1.

Friday

3 o'clock Luke. 63-82 credits, 12, 2 - 16, 18.
6 o'clock Luke. 83-105 credits, 16, 19 - 21, 11.
9 o'clock Luke. 106-114 credits, 21, 12 - 24, 53.

If the feast of the Annunciation or a temple feast happens on the 6th week, then the Gospels can be read in four days:

Day 1

3 hours Matt. 1-25 credits, 1, 1 - 8, 13.
6 hours Matt. 26-52 credits, 8, 14 - 13, 30.
9 o'clock Matt. 53-78 credits, 13, 31 - 19, 15.

Day 2

3 hours Matt. 79-101 credits, 19, 16 - 24, 35.
6 hours Matt. 102-116 credits, 24, 36 - 28, 20.

Day 3

6 o'clock Luke. 1-21 credits, 1, 1 - 5, 39.
9 o'clock Luke. 22-49 credits, 6, 1 - 9, 62.

Day 4

3 o'clock Luke. 50-76 credits, 10, 1 - 14, 24.
6 o'clock Luke. 77-101 credits, 14, 25 - 20, 26.
9 o'clock Luke. 102-114 credits, 20, 27 - 24, 53.

On Monday, Tuesday, and Wednesday of Holy Week, the Four Gospels are read at 3, 6, and 9.

The gospel readings begin at 3 and 9 hours after the Mother of God hour, and at 6 hours after parimia and prokeimenon on the 2nd. There are 9 gospel readings in total.

According to the Typicon, the Gospels of Matthew, Mark and John are each divided into two parts, and the Gospel of Luke into three. According to this indication, readings can be divided like this:

Monday

3 hours Matt. 1-66 credits, 1, 1 - 16, 12.
6 hours Matt. 67-116 credits, 16, 13 - 28, 20.
9 hours Mk. 1-39 credits, 1, 1 - 9, 16.

Tuesday

3 hours Mk. 40-71 credits, 9, 17 - 16, 20.
6 o'clock Luke. 1-38 credits, 1, 1 - 8, 39.
9 o'clock Luke. 39-82 credits, 8, 40 - 16, 18.

Wednesday

3 o'clock Luke. 83-114 credits, 16, 19 - 24, 53.
6 h. In. 1-26 credits, 1, 1 - 7, 36.
9 a.m. In. 27-46 credits, 7, 37 - 13, 32.

If the Gospels of Matthias, Mark and Luke were read earlier (on the 6th week), then the Gospel of John on Holy Week should be read in this order:

Monday

3 hours 1-7 credits, 1, 1 - 2, 25.
6 hours 8-12 credits, 3, 1 - 4, 46.
9 hours 13-18 credits, 4, 47 - 6, 13.

Tuesday

3 hours 19-25 credits, 6, 14 - 7, 13.
6 hours 26-30 credits, 7, 14 - 8, 30.
9 hours 31-34 credits, 8, 31 - 9, 38.

Wednesday

3 hours 35-38 credits, 9, 39 - 10, 42.
6 hours 39-41 credits, 11, 1 - 12, 18.
9 hours 42-46 credits, 12, 19 - 13, 32.

When the reading of a new evangelist is due, then after the hour of the Theotokos follows the exclamation “And be vouchsafed to us ...” When the second or third reading of the same evangelist follows, this exclamation is not pronounced, but only “Wisdom, forgive me. Let's hear the Holy Gospel..."

The pagination of this electronic article corresponds to the original.

Dmitrievsky A. A.

Reading of the gospels on the sixth and first three days of Holy Week.

About the reading of the gospels on the first three days of Passion Week in the current Typikon on l, 384 (ed. Kievsk. 1824) we find the most clear and definite indications. “And abie (i.e., after the reading of the Theotokos of the third hour: “Thou art the true vine, Mother of God”) the analogy is adorned, we read in the current Charter, the holy tetraevangelium relies on it, and the lamp is lit, and the priest censes around the analogy, and the altar and the whole Church, and the brethren according to order." Be aware, adds the Charter, as the gospel of Matthew is all read, likewise from

Mark, and from Luke, from John, is read to the beginning of the holy passions, as if to "Now the Son of man is glorified." Taco is read in three days, that is, on Monday, Tuesday, Wednesday, and is performed on Wednesday at the ninth hour. There are three readings from Dooka, while the rest are two. Altogether, there are nine readings and nothing more. Also, this prescription of the Charter is set forth in the Greek original.(Τυπικ . edit . Venet . 1643 l. 79 vol.). But no matter how clearly and accurately the prescription of the Charter is expressed, which without support draws the ideal of church liturgical orders, church practice, the thought of a weak and weak person, with a multitude of various kinds of external purely physical conditions, seeks in such strict and categorically expressed prescriptions of the Charter for indulgence and justification of his bodily weakness. So it was before, and so it continues to this day. A slight change in practice, regarding the time of reading the gospel on Holy Week, there is no doubt indulgence in relation to the modern Orthodox person Moreover, this change is not someone's personal matter, but a fact of history, which indicates that the difficulty of fulfilling the above prescription of the Rule has long been recognized, and not only by parish pastors, but even by our famous monasteries. In fact, if we take into account the duration of the service on Holy Week in general, bypassing the readings of the Gospels for the time being, if we do not lose sight of the fact that this service is performed in most of our Russian villages in cold churches, sheathed only with boards, in rather severe frosts, especially in the north, since very often we still have frosts on the last week of Lent (this should be expected in present year, on the occasion of early Easter), no matter how great the ardent desire and deeply religious inspiration, no physical ability to the priest to read, and to those praying to listen "with attention

niem”, as required by the Charter, for three days, almost four evangelists. For the former, this work is hard and exhausting, but for the latter, it is positively overwhelming. Therefore, there is nothing surprising in the fact that in practice we see many deviations and violations of this injunction on the part of the priests, so that the service of these days of Holy Week would not be difficult and beyond the strength of the parishioners.

For example, priests who want to literally fulfill the prescription of the Charter come two and three hours before the church bell rings and, after reading the beginning of the third hour, begin to read the gospel, in the complete absence of those praying, with the exception of the church watchman. Even the reader, after reading the psalms and kathismas, goes home to fulfill his household needs, knowing that the reading of the gospels will continue until the bell is rung. These priests, when the worshipers gather in the temple, at the sixth and ninth hours already read only a few chapters from the gospel, which significantly shortens the services. To avoid the cold prevailing in churches, the priest sometimes reads the gospel before the bells start ringing in the church gatehouse. Priests, who deviate from the letter of the prescription of the Church Charter, but who wish to read all the evangelists, and without fail on the first three days of Passion Week, read several chapters from the gospel at morning and even at evening services. Finally, there are priests who are well aware of the difficulty of fulfilling this instruction only on one Holy Week, but without deviating one iota from it, allow themselves to read one or even two evangelists on the sixth week, when the service is shorter (See Nikolsk. Manual. St. Petersburg, 1874, p. 592). We are personally aware of examples of this practice in two dioceses, and what is especially remarkable is that in one of the dioceses such a reading of the Gospels

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we heard the sheets even in the cross church of the bishop's house, in the presence of Vladyka himself. Sometimes there are also completely arbitrary and unfounded deviations from the Rules. For example, in some churches they read only one gospel from John or some other evangelist, or, using the well-known "Holy History" of the late Protopresbyter Bogoslovsky, they read the entire history of the earthly life of Jesus Christ from a selection of evangelists. In the same places where priests literally fulfill the Church Charter in the full sense of the word and begin reading the evangelists with a ringing of the bell on Monday of Holy Week, we see that the church is empty for a very long time after the ringing and the priest reads the gospel for himself, parish, not many of the elect and chosen ones - old men and women. Most of the worshipers come to the temple much later and thereby facilitate their work ...

Thus, from this description and the options regarding the reading of the Evangelists at Holy Week, the conclusion follows as clearly as possible that the actual practice has allowed several forms or types of changes in relation to this custom, clearly and accurately described in the Charter, in order to alleviate the severity of this prescription for priest and laity. But in every change, with the exception of the above cases of direct violation of the Charter, there is or can be seen in one way or another as an approximation to the ideal that the Charter outlines. Each form of deviation, having in mind to ease the burdensome service of these days for those who pray and perform it, at the same time tries not to disagree with the prescription of the Charter, which is obligatory for every Orthodox and son of the Church, but on the contrary, we do not speak literally, because the ideal, as ideal, we will never realize in life, with approximate accuracy to put into practice this prescription, to fulfill it, to the extent

allow the strength and understanding of persons who should be in charge. We are therefore faced with the task of indicating which of the above forms of deviation is closest to this ideal and at the same time corresponds to the needs of the given time and does not contradict history.

At first superficial glance, the closest thing to fulfilling the prescription of the Charter is the practice that allows the reading of the gospels at all services of Passion Week on its first three days. This practice is rooted on the grounds that if the gospels are read at the clock, then it is tiring and difficult for the worshipers, but if this reading is diversified with services and read with rest, then the worshipers will not notice such fatigue. But in this case, the circumstance is omitted from attention that in itself, without gospel readings, the service of these days is very long; and it is not without labor and effort that one can maintain good spirits and attention to the end of it. But suppose that those who pray after a night's rest cheerfully stand at Matins and listen with attention to the Gospel readings at the first hour, as they are usually referred to here, they will hardly retain the same receptivity and freshness of attention at the hours and liturgy, and even more so at Great Compline. This practice only divides the work by certain intervals, but does not shorten or facilitate it for those who pray, to whom our Church Rule prescribes unremitting "attention" during all gospel readings. It can be positively said that, with such a distribution of readings from the gospel and with the duration of the service in general, physical vigor and freshness of attention and receptivity will hardly remain among the worshipers until the end of their fast, and the pastors will thus be able to stop the deviations of their parishioners from listening to the gospel word from start to finish and lag them to the clock and other services. In this case, human weakness can find another outcome, so as not to bear

all gravity church service... In addition to all this, the real, apparently the weakest form of deviation has the disadvantages that it requires special devices and adaptations, not provided for and not approved by the Church Charter, for reading the gospel, especially during Great Compline or evening worship. That is why we cannot agree and recommend this form of deviation from the Church Charter, as a form that does not satisfy either the Church Charter or the pastor, and especially the flock, who must listen to the gospel reading “with attention”.

In our opinion, closer to the realization of the ideal and fully satisfies the goal with which St. The Church has established the reading of the Gospels during Holy Week, that form of evasion which divides the Gospel readings into two weeks, that is, into the sixth and seventh. In this case, without deviating from the letter of the prescription, except that the gospels will be read, so to speak, in two steps, one can be sure that the purpose of this institution will be fully achieved. The shepherd and the flock with willingness and love will fulfill the strict prescription of the Church Charter and from such reading, which, with the short service on the sixth week and the reduction on the seventh, will no doubt be listened to “with attention” and with benefit for those who pray. The Divine Liturgy of the sixth week itself, when mostly family people who are on the seventh week will have troubles and fuss in order to prepare for the upcoming holiday, will become more solemn from the addition of readings from the gospel to it and will acquire in their eyes more interest and significance. Be that as it may, but in any case, we place this form of deviation from the Rule much higher than the literal fulfillment of its prescription, when the priest comes to the temple or church gatehouse a few hours before the clock starts ringing and alone, in the complete absence of those praying, begins reading gospel,

in order only to fulfill the letter of the charter and to facilitate the work of their preachers. In this case, the shepherds, chasing the letter of the Rule, omit its spirit, or the purpose of Christian worship and its rites in general, and commit a crime in this regard. In fact, the aforementioned prescription of the Charter does not exist for the priest, who (i.e., the priest) knows the whole gospel and very often reads it, not to himself or his church watchman, an involuntary constant pilgrimage, this remark is addressed, recommending " Attention”, is it not for the walls of the church that the priest pronounces exclamations: “Vonmen”, “Peace to all”, “And make us worthy of hearing”, etc., just before the beginning of the gospel reading, etc.? Obviously, all this remark is mainly directed to the worshipers, who are now not in the temple and for the sake of whose relief all this is being done without witnesses. Strange and unworthy of either a shepherd or a temple of God...

Approved by us, the form of evasion from the prescription of the current statute was recognized as closest to its ideal and satisfying the goal with which the Church established the custom of listening “with attention” to the entire Gospel on the three days of Passion Week, and in ancient Russian liturgical practice. The charter or "Obikhodnik" of the 16th century of the well-known in Russia monastery of St. Anthony of Siysky ordered to start reading the gospels on Monday of the sixth week. At the same time, remaining faithful to the Rule of St. Savva the Sanctified, the 16th century Obikhodnik mentioned by us, notes that this reading continued in the first three days of the sixth week and that only the first two evangelists would be read. “And this week, we read in this charter, on Monday, Tuesday and Wednesday two evangelists (i.e. Matthew and Mark) will read, and on

Holy Week (also) two - Luke da John ”, (rkpp. XVI century: Solov. Bibl. (Kazan spirit. Acad.) No. 1117 l. 200 rev., 201; M. Synod. Bibl. No. 814 l 236 vol. - 238; Volokolam. bibl. (Moscow Spiritual Acad.) No. 338 l. 227). The rites or actions that preceded the reading of the gospel and accompanied it are no different from the actions now laid down in the charter for Passion Week. This eloquent fact of ancient Russian liturgical practice says as clearly as possible that the difficulty of putting into practice the requirement of the Rule has always been recognized, and not only in parish practice, but even in the practice of our ancient Russian famous monasteries for which, in fact, our current Church Charter was drawn up, and where the most strict and punctual implementation of it in practice should have been expected. The same fact, on the other hand, shows us to what height of approximation to its ideal the present form of deviation from the rules could reach. Here we see not only identity in the services at which the gospels are read, in the rites preceding and following the present reading, but even in the days indicated by the Rule for Passion Week. Further than this, in its approach to the ideal, the present form of evasion did not go; Neither history nor contemporary liturgical practice presents us with anything of the kind. Although this is the last circumstance, testifying to the identity and imitation of one practice, which is not provided for by the Charter, of another, nevertheless we cannot but make a small reservation about it. In fact, we cannot understand all this attachment to the letter of the statute and the toga prescription that even on the sixth week the gospel should be read only on the first three days. It seems to us much more expedient to read the gospel throughout the week or already on Monday, Tuesday and Thursday, when only short hours are celebrated and not to read on Wednesday and Friday, when the service

the Liturgy of the Presanctified Gifts is considerably lengthened, even without the reading of the Gospel. But in any case, even if the reading of the gospels goes on at the clock of all days of the sixth week and the first two evangelists are read, then you can be sure that the priest and those praying will perform all the services of this week with willingness and full zeal, and the priest and those praying on the seventh for a week there will be no need to invent various kinds of apostasy and indulgence for the sake of bodily weakness that are unacceptable and contrary to the Rule and purpose of Christian worship ...

According to the current Charter, the gospels are read by a priest on all three days of Passion Week. “Thus the priest reveres the tetraevangel, notices our Rule, clothed in a phelonion” (l. 381). This remark is not found in the Greek typikon. But the practice of the ancient Russian Church, and at the same time the practice of the monasteries, also allowed deviations from the ruling Rule in this respect. The 16th-century “Obikhodnik” of the monastery of St. Anthony of Siysk, the gospel at the ninth hour indicates to read to the deacon (rkp. Solov. bibl. No. 1117 l. 201 v.; rkp. M. Synod. bibl. no. 814 l. 237 v.; rkp. Volokol. bibl. 227 rev.). We can call such deviation not contradicting the general church practice. Indeed, if a deacon can and does read the gospel at the liturgy on ordinary days, then there is no reason to deprive him of this right for these three days of Passion Week and the sixth week and to place the entire burden of reading on one priest without sharing it with the deacon as his assistant. . It is hard to listen when the priests, especially the elders, weary of the duration of the service, but unwilling to deviate from the letter of the Rule, continue the gospel readings in an indistinct and sleepy voice. The admission to reading the gospels of deacons, especially those with a good voice and expressive diction, in addition to facilitating the priests, can

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can have both a refreshing and an encouraging effect on those who pray. Needless to say, the diversity of the voices of the readers is of great importance in worship and involuntarily attracts the attention of the worshipers...

From what we have said about the issue we are considering, we can draw the following conclusions:

1) Prescription church charter regarding the reading of the gospels during the first three days of Holy Week, as history shows and as evidenced by facts from modern liturgical practice, was recognized by pastors and even abbots of the monasteries of the Russian Church always and until now difficult to implement in practice, and therefore both before and now time, deviations from it have been and are being made.

2) There are several forms of deviation from the current charter on this issue, but the closest thing to the implementation of the ideal of church practice outlined in the Typicon is that practice that allows the reading of the gospels not only on the seventh week, but also on the sixth.

3) The reading of the gospels in the sixth week should be done throughout the week, at the clock, or only on Monday, Tuesday and Thursday, when only hours are set, therefore, the service is shorter than on Wednesday and Friday of the same week.

4) The actions preceding and following the gospel readings must be entirely borrowed from the hell of the current Charter, from the service on Monday of Holy Week.

5) Finally, a priest can share the work of reading the Gospels with a deacon, where there are deacons in churches who have a good voice and expressive diction. According to ancient Russian liturgical practice, a deacon can be

the reading of the gospels during the ninth hour, when the attention of the worshipers is already beginning to wane and it is necessary to maintain it with the introduction of a new voice, a new reader.

A. Dmitrievsky.

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On the first three days of Holy Week, the Apostle is not read, but only the Gospel is read.

While singing the last verse:“Yes, it will be corrected ...” the first pair subdeacons removes from bishop omophorion, folds it into a long ribbon and rests it on outstretched arms third deacon (or if not, then free subdeacon). Third deacon departs and becomes south side throne, facing him, and holds the omophorion with two palms at the level of his shoulders. Then first couple subdeacons on a mountainous place he kindles dikirion and trikirium, and ripidchiki take rips. Then everyone baptizes together, bows bishop and each other and go out on the salt: second subdeacon with dikyria and the first ripidchik south door and older subdeacon with trikirium and second ripidchik - northern.

Bishop speaks before the throne prayer teacher Ephrem the Syrian With 3rd great tributes.

choir sings long: "Amen".

After great bows bishop delivers the gospel immediately protodeacon. Protodeacon accepts the gospel bishop, while kissing him right hand, leaves the altar through the royal gates and goes in the forerunner subdeacons and deacon with an omophorion (as on a regular liturgy) to the bishop's pulpit to read it.

Bishop crosses himself, kisses the throne, goes to a high place and turns his face to the west. All co-employees priests also make the sign of the cross, kiss the throne, and depart behind bishop to a mountainous place, where they stand on either side of bishop Bishop and all priests read secretly prayer:"Rise up in our hearts..."

Protodeacon on the bishop's ambo he proclaims: “Bless, Most Reverend Vladyka, the evangelizer…”.

Bishop:"God through the prayers of the Holy Glorious ...".

Second deacon proclaims from his place: “Forgive wisdom, let us hear the Holy Gospel…”.

Deacon with an omophorion from his place he says: "Wonmem" and then fits with omoform bishop, kisses him left hand, steps aside and puts the omophorion in its place.

Special Litany

At the beginning purely litany bookholder submits bishop Official for reading prayers diligent prayer.

On petition litanies about ecclesiastical authorities bishop and first couple upcoming priests unrolls the antimins.First bishop With right, senior servant open right side, and then with left co-workers the left part, then all together open the lower and, finally, also all together the upper part of the iliton. Then they open the right, left and lower parts of the antimension in the same way. Having unfolded the antimension, everyone crosses themselves once and kisses the antimension: priests bow down bishop, to which he replies with a blessing.

Wandbearer the eagle spreads in the royal gates, the eagle's head towards the people. Older subdeacon prepares a small omophorion, which deacons put on bishop while singing: "Now the powers of heaven ...".

Exclamation after purely litanies:"Like a merciful and philanthropist ..." pronounces bishop. All subsequent exclamations “Now the Powers of Heaven…” priests take turns as directed bishop.

Litany for the catechumens

Litany for the catechumens pronounces Jr deacon.

bookseller submits bishop Official for reading prayers about catechumens.

Before asking: "The gospel of truth will be revealed to them," protodeacon and second deacon (and if it is not there then only protodeacon) along with second pair priests (And if not second pair, then second and third priests, or else if not third priest, then first pair) approach the throne. On the petition: "The Gospel of Truth Will Reveal to Them" Second Pair priests opens the top side of the antimension. Further, together with deacons cross themselves, kiss the throne and bow bishop, to which he replies with a blessing .

During pronunciation priest exclamation: "Yes, and tee with us ...", bishop takes the lip lying inside the antimension and in words: "Father and Son and Holy Spirit" crosswise overshadows the antimension with it, kisses the sponge and puts it in the upper right corner of the unfolded antimension. Before pronouncing this exclamation protodeacon and second deacon (and if not, then only older) stand in the royal doors facing the people. Then Wednesday of the Fourth Week of Great Lent after the exclamation: “Yes, and tee with us…” deacons proclaim:

protodeacon:“the trees of the announcement, go out”;

third deacon:"announcement, come out";

second deacon (and if not, then protodeacon):“the trees of the announcement, go out”;

third deacon:“Yes, no one from the catechumens, faithful figurines, again and again, let us pray to the Lord in peace.”

Third deacon in saline proclaims a petition: "Intercede, save, have mercy and save us, O God, by Your grace" and then the next litany:

From Wednesday of the Fourth Week of Great Lent to the Deacon after the exclamation: “Yes, and tee with us…” proclaim:

protodeacon: “little people, go out”;

third deacon:"announcement, come out";

second deacon (and if not, then protodeacon):“faces to enlightenment, proceed”;

third deacon:"Pray, like the Enlightenment."

Then deacons bow to each other. Protodeacon and second deacon enter the altar, kiss the throne, bow bishop and each other.

Third deacon in saline proclaims a petition: "Faithful, for those who are preparing for the holy Enlightenment of the brethren and their salvation, let us pray to the Lord" and then the rest of the requests litanies, and then the next litany:“Pack and pack in peace, let us pray to the Lord.”

Bishop and priests read the secret prayers.

Second deacon (and if not, then protodeacon) goes to a high place, takes from sexton censer, asks bishop blessing and start censing the altar, reading to myself 50th psalm. Incense is performed in the following order: the throne on four sides, the Holy Gifts on the altar, then the holy altar, bishop thrice thrice, persons praying at the altar, then the front of the throne and bishop three times from a high place.

Exclamation: “By the gift of your Christ…” pronounces bishop. All clergymen (Besides bishop) remove mitres, kamilavkas and skufyas.

Choir:"Amen" and begins to sing: “Now the Powers of Heaven serve with us invisibly…”.

“Now the Powers of Heaven…”

At the beginning of the chant: “Now the Powers of Heaven…” subdeacon gives protege in deacons, or if not consecrations, then ripidchik ablution. Then subdeacons with ablution, they go out to the salt and stand facing east in front of the royal gates: second subdeacon and subdeacon with ablution at the north door, and older subdeacon - southern. Wandbearer and priest-bearer

Bishop, after the exclamation: “By the gift of your Christ…” turns to the west, stands in the royal doors, blesses the water and reads prayer:"Lord our God, sanctifying the streams of the Jordan ...". Older subdeacon picks up a pitcher and starts pouring water on his hands bishop. Then older and second subdeacons take the towel off ripidchika and wipe their hands bishop. Thereafter bishop blesses with two hands, and subdeacons, without kissing his hands, they go to the altar. Wandbearer and priest-bearer climb the salt and also leave the north door to the altar.

Protodeacon and second deacon (or bookseller and ripidchik, if deacons two or one) raise a small omophorion in the royal gates on outstretched hands: each on its own side making an arch, so that bishop could pass under it. Bishop returns to the altar and stands before the throne, and protodeacon and second deacon put on a small omophorion. Then deacons stand on the south and north side of the throne.

Bishop bows three times with the words: "God, cleanse me a sinner and have mercy on me" then, raising his hands, he says in an undertone: “Now the Powers of Heaven…”(thrice) and deacons, holding the orarion in a raised hand, they pronounce it three times alternately (starting with protodeacon):"Faith and love..." each time making the sign of the cross and bowing before the holy throne.

After reading: "Faith and love..." the third time protodeacon removes from bishop miter and gives it third deacon, who places it on a tray.

At that time first couple subdeacons ignites dikirion and trikirium, ripidchiki they take ripids and approach the altar: subdeacons line up on great entrance.

Bishop, making a bow, kisses the antimension and the throne, blesses clergy with both hands on both sides and departs from the throne directly to the altar. Remembrances are not pronounced.

Behind him immediately go to the altar and all deacons: second straight to the altar protodeacon and third deacon, bypassing the throne, through a high place.

After the departure bishop to the altar, all co-employees priests in pairs, in turn, they approach the throne, make twice the bow with the sign of the cross, kiss the antimension and the throne, cross themselves a third time, bow to each other without saying anything, and then bow to the people together. If serves odd number priests, then the last three approach the throne at the same time.

After kissing the throne, everyone also (in due time) goes to the altar: left side co-employees straight to the altar. Right side co-employees they go to the altar, bypassing the throne, through a high place. Third and fourth priests, leaving, they immediately take the crosses from the throne.

Bishop approaches the altar, stands on the eagle placed in front of it and makes three prostrations with the words: "God, cleanse me a sinner and have mercy on me." Protodeacon takes a candlestick with a burning candle from the altar, and stands to the right of the altar, facing Bishop. Bishop removes air and brings it up for kissing protodeacon. Protodeacon crosses himself, kisses the cross in the air and the right hand bishop, who lays air on his left shoulder and departs from the altar.

bookseller removes from bishop a small omophorion and puts it on a tray with a miter (it is possible that the miter and omophorion are placed on separate trays).

Contributors priests become in seniority right side from the altar (the elders in front).

Second subdeacon kindles dikirion and trikirium, ripidchiki take ripids, and that's it subdeacons line up at the north door.

Second deacon becomes a bishop's censer to the right of the altar and asks for a blessing from bishop, saying: "Bless, Most Reverend Vladyka, censer." Bishop bless the censer.

Second deacon gives the censer bishop, while kissing his hand. Bishop accepts the censer and censes the Holy Gifts on the altar three times, and then gives the censer second deacon.

Second deacon accepts the censer, kissing, while the hand bishop, and leaves the altar.

Bishop takes the diskos with the Holy Gifts with both hands, kisses him and allows the diskos and his hand to be kissed senior priest and then hands him the paten without saying anything.

Older Priest makes the sign of the cross, accepts the diskos, kisses him and his hand bishop raises the diskos to eye level and moves away from the altar.

Behind him comes to the altar second Priest. Bishop takes the chalice, kisses him through the veil, and gives it to him, also saying nothing. Second Priest is baptized, receives from the hands bishop the chalice kisses his hand and leaves the altar.

After him comes bishop third Priest, holding the cross facing bishop in an inclined position (upper end to the right) with both hands, kisses the hand bishop, who places it on the hilt of the cross, and kisses the cross. Then in the same way it goes to bishop fourth Priest and others priests, carrying altar crosses. Rest priests fit to bishop in order of seniority, and without saying anything, they accept from him sacred objects from the altar: a liar, a spear, a saucer, etc. while kissing his hand.

Note. If a priests a lot, then as directedsenior priest on theinputnot all go priests, but only the first few pairs.

All clergymen depart from the altar and go to the north door, where they line up in one row. Is being done great entrance.

Great Entrance

Before the beginning of the transfer of the Holy Gifts, according to modern liturgical practice, sexton ringing the bell choir interrupts the singing and all those praying in the temple and the altar are prostrated.

On the great entrance the order of march is as follows:

henchman in deacon (if there is);

protodeacon with a candle and air;

third deacon or subdeacon with a miter and with an omophorion on a tray;

priest-bearer with a candle;

wand-bearer with a wand;

second subdeacon with dikyrium;

older subdeacon with trikirium;

second deacon with a censer he goes facing the Holy Gifts and censes often;

second ripidchik (overshadows the diskos with ripids);

older Priest with diskos;

the first ripidchik (overshadows the diskos with ripids);

second Priest with a bowl;

rest priests in order of precedence (oldest first).

Protodeacon enters the altar through the royal gates, gives the candle sexton and becomes at the southwestern corner of the throne.

Protege in deacon (if done consecration) walks along the salt to the pulpit, descends from it and stands behind the pulpit facing east.

Third deacon with a tray with a miter and with an omophorion enters the altar through the royal doors and stands at the southwestern corner of the throne.

Note. If the miter and omophorion are subdeacon, then he enters the altar through the south door.

If there are more than three deacons, then third deacon goes toinputwith a miter on a tray, and quarters with an omophorion on a tray; they enter the altar through the royal doors and stand at the southwestern corner of the throne (deacon with omophorion closer to the throne).

Second deacon with a censer, he immediately enters the altar through the royal gates, simultaneously making their censing. In the altar, he burns the holy throne and the high place, and then stands near the northwestern corner of the throne.

Wandbearer and priest-bearer descend from the pulpit and stand facing the royal gates. Ripidchiki and subdeacons stand in a line on the sides of the orlets on the sole facing each other (ripidchiki ahead closer to the royal gates). Second subdeacon with dikyria and second ripidchik stand on the right near the icon of the Savior, and the first ripidchik and older subdeacon with trikirium on the left near the icon Mother of God.

Older Priest with a paten kneels in the center of the salt in front of the eagle.

Priests they stand on the sole in front of the royal doors in two rows facing each other (the elders are closer to the royal doors). Second Priest with a chalice becomes to the left at the royal doors near the icon of the Mother of God after first ripidchik.

Bishop departs from the altar, approaches deacon with a miter and with an omophorion, kisses the miter, putting his hand on the miter. Deacon silently kisses the hand bishop, then he takes the omophorion to its place and passes the miter to the one who entered the altar protodeacon.

Note. If there isthird deacon with a miter on a tray and fourthwith an omophorion on a tray, then bishop coming to deacons, kisses the miter and puts his hands on the miter and omophorion. Deacons silently kiss the hand bishop.

Then second deacon serves the censer bishop, while kissing his hand. Bishop accepts the censer, stands in the royal gates, censes paten three times and gives the censer second deacon. Second deacon takes the censer, crosses and stands at the southwestern corner of the throne, and third deacon (with them fourth, if any) at the southeast corner of the throne.

Older Priest silently transmits bishop diskos, kisses his hand and departs and stands to the right of the royal gates.

Bishop accepts the paten, shows it to the people without saying anything, enters the altar and places the paten on the throne.

Ripidchiki at this time, the ripids are held over the diskos, and when it begins to turn towards the throne, the ripids are raised.

Second Priest enters after bishop through the royal doors into the altar, puts the chalice next to the right of the diskos, and takes his place near the throne.

Second deacon meets at the altar bishop with a diskos triple incensed.

After login bishop with diskos to the altar sexton rings the bell again and all the worshipers in the altar and the temple get up from their knees.

choir sings: "Faith and love..."

Priests two rows in order of precedence enter after bishop through the royal doors to the altar. Then everyone kisses the shrine they carry and puts it in its place (a spear, a spoon and a saucer for crushing the Lamb are placed to the left of the paten near the altar cross). Then everyone stands in their former places of standing at the throne, bows before the throne, kisses it and bows. bishop.

Ripidchiki, when bishop begins to turn to the throne, raise the ripids and go into the altar by the northern and southern doors, go to the high place and wait first steam at subdeacons (but if there is diaconal consecration, then immediately put the ripids in place).

Bishop removes the covers from the paten and chalice and places them on both corners of the throne.

Protodeacon becomes left shoulder bishop.

Bishop takes off the shoulder protodeacon air and wraps it around the censer, which second deacon holding the ring with one hand. Then he covers the paten and chalice with air, takes from protodeacon miter and dresses it. Second deacon brings the censer bishop, while kissing his hand. Bishop accepts the censer, censes the Gifts three times and gives the censer second deacon.

Second deacon takes the censer and goes to the southeast corner of the throne, censes bishop three times three times, gives the censer sexton. Then he crosses himself to the east, bows bishop, and comes out of the altar to pronounce litanies:"Let's execute evening prayer our Lord…”

After finishing singing: "Faith and love..." bishop speaks before the throne prayer teacher Ephrem the Syrian with 3 great prostrations.

Choir: Amen.

Bishop goes to salt and blesses the people with dikirium and trikiriya.

choir sings: "Fill these, despot."

First couple subdeacons accepts from bishop dikiriy and trikiriy, then bows to the altar and leaves the altar: older subdeacon - the north door, and second- southern. In a mountainous place, they, together with ripidchiks baptized on a high place, bows bishop, each other and go back to their places. Wandbearer and priest-bearer bow down bishop and take their places on the salt.

Royal doors after great entrance during the bishop's service they are not closed.

If it is done diaconal consecration, then the blessing of the people with dikiriy and trikiriy bishop commits after it is done.

Consecration as a deacon

Deacon consecration takes place immediately after great entrance.

First couple subdeacons goes to the altar bishop together with ripidchikami: older subdeacon - the south door, and second- northern. On a mountainous place, they all cross themselves together, bow bishop and each other.

After bishop while singing: "Faith and love..." show the Holy Gifts first couple subdeacons puts on him a small omophorion. Older subdeacon fastens two buttons in front, and second subdeacon behind.

They then leave the altar through the side doors: second subdeacon - northern, and older subdeacon - southern. Then they descend from the salt and stand in front of the pulpit next to henchman facing the altar older subdeacon to his right, and second subdeacon left. Older subdeacon lays his left hand on his neck, and holds his hands with his right, and second subdeacon lays his right hand on his neck, and holds his left by the hands.

At that time second ripidchik puts a seat on the north side of the throne for bishop and puts an eagle under it with the head of an eagle from the seat. All other eagles near the throne are removed.

After the end of singing "Faith and love..." bishop speaks before the throne prayer teacher Ephrem the Syrian with 3 great prostrations.

Choir: Amen.

Older subdeacon proclaims: "Led" and then goes on consecration in deacon in the same order as on the usual bishop's liturgy(See: VII. Hierarchical Liturgy, Features of Service Divine Liturgy Saints John Chrysostom and Basil the Great by the rank of bishop, the rite of consecration to the deacon).

It turns out that on Holy Week another rite of forgiveness is performed - for all the insults that we caused each other during Great Lent, and the reading of the 12 Gospels used to be a procession through the city - they read at stops, sang at the crossings. The structure of the divine service of Holy Week explains in more detail Ilya Krasovitsky, Senior Lecturer, Department of Practical Theology, PSTGU.

Another rite of forgiveness

Holy Week is an ancient Easter fast that grew out of the fast of Easter. In ancient times, many Christians did not celebrate Easter Sunday, as we do, but the Cross; this day is now called Good Friday. One of the Holy Fathers of the third century says that we celebrate the Resurrection every week, but Easter, the remembrance of the Passion of Christ, only once a year. There were fierce disputes and disagreements on this issue, and only at the First Ecumenical Council, in 326, a single day for celebrating Easter was established for all - Bright Christ's Resurrection. How was Easter celebrated? It was celebrated with a very strict fast, and the whole Holy Week grew out of this fast.

This means that the fast of Passion Week is separate from Great Lent both in meaning and in liturgical structure. Usually they say that great post ends on the Friday before Lazarus Saturday, but it can also be considered differently: that Great Lent ends on Holy Wednesday, since Lenten worship continues in the usual manner until Holy Wednesday, and in the evening of this day the rite of forgiveness is performed. Exactly the same as on Forgiveness Sunday. This is the rite of forgiveness precisely for the Holy Fortecost. This rite of forgiveness contains the words of the abbot addressed to the brethren: "Bless, holy fathers, and forgive me a sinner, even if I have sinned in all my life, and in all the Holy Forty Days ...". Thus, according to the thought Lean Triodi, Holy Wednesday is the last day of Lent. That is why we can assume that the Easter fast - Holy Week - begins only on Holy Thursday.

Gospel Themes

But no matter what day we start counting the fast of Holy Week, from Thursday or Monday, Holy Week is something completely separate and special. It should be noted that during Holy Week the Gospel is read at almost every service of the daily circle. Not only on large ones: Vespers, Matins, Liturgy, but also on small ones - on the clock. Why? First of all, because the last days of the Savior's earthly life are described in much more detail than other periods of His life. According to the text of the four Evangelists, one can trace literally every step of the Savior: everything he said, did, where he went, with whom he communicated in the last days. And the service of Holy Week gives us the opportunity to spend these days, as it were, with Him, walking in His footsteps, listening to His words. Thus the gospel readings are distributed.

Let's try to figure out how the Lord spent His last days. From the gospel text it is obvious that on Monday, Tuesday, Wednesday and Thursday He preached in the Temple in Jerusalem. Then, when the sun began to go down, He left the city with the disciples. The Lord left the city, walked through the fields, stopped to rest and talk with the disciples. In the morning He came back. This went on for four days.

Good Monday Morning

The gospel of the barren fig tree is read (Matthew 21:18-43). The miracle of the barren fig tree is dedicated to the worship of the whole day. The Lord went to Jerusalem in the morning to preach and saw this tree not far from the city wall. And finding no fruit on it, He cursed it, and in the evening of the same day, when they were returning by the same way, the disciples saw that the tree was completely dry. This is a reading about the events that took place during these hours, but it is deeply symbolic.

Curse of the fig tree. Miniature of Ovsian from the Gospel, 1306. Armenia

According to the interpretation of the Lenten Triodion, the Jewish people became like this barren fig tree, in which the Lord did not find the fruits that he expected to find. And in a broader sense, God's people are all who believe in Him. And will the Lord find in us the fruits that He expects? This question is put before everyone who hears these words.

***

Iconography of Holy Week- Pravoslavie.Ru
General Composition of the Holy Week Services- Priest Mikhail Zheltov
How is Holy Week organized?- Ilya Krasovitsky
About Holy Week- hegumen Siluan Tumanov
Holy Week: how to combine work, services and preparation for Easter...- Archpriest Alexander Ilyashenko
How to spend Holy Week- Archpriest Igor Pchelintsev
Holy Wednesday: Only two barriers can stand between God and us
Holy Week: Christ and I- Olga Bogdanova
Good Thursday: Let's not hope for our exploits- Metropolitan Anthony of Surozh
Maundy Thursday: The Last Supper and the Garden of Gethsemane- Tatyana Sopova
Composition of the 12 Gospel Service (Good Friday Matins)- Priest Mikhail Zheltov
Why does the Church curse Judas?- Archimandrite Iannuary Ivliev
Easter vigil. Contents of the rites of Vespers and the Liturgy of Great Saturday and Bright Matins- Priest Mikhail Zheltov
"Word on Great Saturday"- Patriarch Photius of Constantinople
Canons of Holy Saturday- Priest Mikhail Zheltov
Fifteen Steps to Easter(about the meaning of fifteen pre-Easter parimia) - Andrey Desnitsky

***

Holy Monday evening

An excerpt is read about an event that took place outside the city, on the slope of the Mount of Olives - the eschatological conversation of the Lord with the disciples (Matt. 24: 3-35). As you know, the Mount of Olives is located opposite the ancient Jerusalem and from it an amazing view of the Jerusalem Temple opened. They were sitting on the slope, looking at the city, and the Lord, pointing them to the Temple, said that very soon there would be no stone left on stone from this building. Then it was very difficult to imagine, because the Temple was only recently rebuilt by King Herod. The Lord had a long conversation with the disciples about the end of the world. This eschatological theme is extremely important for Holy Week. It runs through all the days of Holy Week. Why? Because before His departure, the Lord wanted the disciples to better remember what would happen when He came the second time. He repeatedly warns these days about the events of His second coming, so throughout Holy Week hymns related to the second coming of the Lord are sung. The troparion "Behold the Bridegroom comes at midnight" is sung for the first three days. It can be said that the Gospel reading on Monday evening provides this theme for the entire Passion Week.

Good Tuesday Morning

Sermon in the Temple in Jerusalem (Matthew 22:15 - 23:39). The Lord denounces the Pharisees and lawyers: "Woe to you, scribes and Pharisees, hypocrites..." - and so eight times. "Woe to you, scribes and Pharisees, hypocrites, for shutting up the Kingdom of Heavenly to men for you yourselves do not enter, and you do not allow those who want to enter. "The Lord reproves the Pharisees. It is believed that this event took place on Tuesday. During the sermon, the Lord reproved His enemies.

Holy Tuesday evening

Most of the parables the Lord spoke to His disciples in private. On Tuesday at Vespers, three parables are read, which are set forth in the 25th chapter of the Gospel of Matthew. This is a parable about ten virgins (Mt. 25:1-13), about talents (Mt. 25:14-30) and about the Last Judgment(Matthew 25:31-46). All three parables develop an eschatological theme.

Holy Wednesday Morning

A passage is read about the events that took place on Wednesday morning in the Jerusalem temple, when some of the Gentiles are brought to Christ, and the Lord says: "The hour has come for the Son of Man to be glorified." His glory went beyond Israel, the chosen people. The glory of the Lord becomes worldwide. And at the same moment the glory of the Lord appears from Heaven - thunder rumbles, and in it the Lord Himself and His disciples hear the voice of God the Father: "I have glorified, and I will glorify again." (John 12:17-50). But the people heard nothing; for him it was just thunder. Thus the Glory of the Lord was revealed from heaven and in the world. This is a passage about the heavenly, transcendental and at the same time universal glory of the Lord.

Holy Wednesday evening

On Wednesday evening, a very significant passage is read about the anointing of the Lord with chrism. About how a sinner woman anointed His head and His feet with ointment and wiped it with her hair. This is about Judas. Very briefly. But the comparison is clear. On the one hand, a sinful woman who performs a feat for the sake of love for Christ, and the Lord tells her that wherever the Gospel is preached, it will be said about what she did. And on the other hand, Judas is a traitor who planned deceit, went to the Pharisees and agreed to betray Christ to them. These two characters are opposed to each other. (Matthew 26:6-16)

In the six readings of the first two days, we see that the events took place in the morning in the Temple in Jerusalem or on the way to it, and in the evening in the house where the Savior spent the night or on the road - on the mountainside, where He and His disciples rested from daytime labors. But besides these readings from the Gospel, there are others. In the Church there is a very interesting custom of reading the Four Gospels on the clock. In this order, almost the entire Four Gospels should be read during the services of the hours of the first three days. And it happens, so they read. But this is a very long reading, so in some churches the Four Gospels begin to be read in advance. For example, from the sixth week of Great Lent or from the fourth, and sometimes from the second - a small passage every day. But the reading of the Four Gospels on the clock is symbolic precisely for the days of Passion Week, because the priest who stands in the middle of the temple and reads the Gospel for a long time is the image of Christ. This is an example of symbolism in worship. Anyone who enters the temple at this time sees a priest reading the Gospel. Likewise, any Jew who entered the Jerusalem temple in those days saw Christ preaching.

So, during Holy Week the Gospel is read very often. But, in addition, there are other topics of these days. Monday, as already mentioned, is dedicated to the barren fig tree. But, on the other hand, Monday is also dedicated to the Old Testament image of Joseph the Beautiful, whom the brothers sold into slavery. On Holy Week, not only the Gospel is read - books are also read Old Testament. The image of Joseph is taken from the Old Testament reading. This ordinary reading surprisingly fits into the context of recollected events. Joseph is a direct type of Christ, because the brothers sold him into slavery for money, and Christ these days is being sold for money. Joseph reached the very bottom, he had to die, lay in prison and was sentenced, but after that he was elevated to the very height of the hierarchical ladder: he becomes the closest adviser to the pharaoh, the first minister. What is this if not a type of the death and resurrection of Christ? And what did Joseph do after he became a minister? Saved his family from certain death. At that time there was a seven-year famine, and his brothers came to Egypt to ask for help. And the Lord after His Resurrection saves all believers, His Church.

Holy Thursday, the main Liturgy of the year

This is the memory of the Last Supper. The event that took place at night from Thursday to Friday. The Last Supper is the Easter meal of Christ with the disciples. All day long the Lord preached in the Temple in Jerusalem, and in the evening the Easter meal took place. The Holy Thursday Gospel Readings describe the events of the Last Supper. Evangelist John writes more about the Last Supper. He records the whole long conversation of Christ with the disciples, describes the washing of the feet. Evangelist Luke also gives elements of conversation that other Evangelists do not have. As for the Gospels of Matthew and Mark, they describe in detail the main thing that happened, namely the establishment of the Eucharist. On Holy Thursday, the Liturgy of Basil the Great is celebrated at Vespers, so the reading of this composite Gospel actually falls on the Liturgy. After the Last Supper ended, the Lord with the disciples went to the Garden of Gethsemane, and there His prayer takes place until the sweat of blood. This is an overnight event. It must be said that for Holy Week there is no clear separation of one day from another. Events flow into each other in a continuous stream.

In the Church, many customs are associated with Maundy Thursday. For example, the consecration of the world, the preparation of spare Gifts, before the washing of the throne was still performed. Why are there so many traditions associated with this Liturgy? Because this is the main Liturgy of the year, a commemoration of the very establishment of the Sacrament.

The rite of washing the feet

This rite is performed, as a rule, during the bishop's service. For example, His Holiness Patriarch Kirill performs it annually in Moscow. This takes place after the Liturgy of Great Thursday. According to the rules, this Liturgy should be celebrated in the evening, but in practice it is served in the first half of the day, and this is wrong, since it is a symbolic image of the Last Supper itself, which took place in the late evening. At the same time, the rite of washing the feet falls. According to the Studian Rule, this rite should take place before the Liturgy. According to the Jerusalem Rule, according to which our Church lives, it is performed after the Liturgy. In this action, Christ is portrayed by the bishop himself, and the apostles are depicted by 12 priests, among whom, of course, there is Judas, because the Lord also washed his feet. And the bishop washes the feet of the priests sitting before him. At the same time, the gospel text from John is read: the protodeacon reads the gospel text, and all the remarks are pronounced by the bishops and priests.

Kiss Judas. Byzantine book miniature

Good Friday, twelve gospels

Good Friday is dedicated to the events of the suffering and crucifixion of our Lord Jesus Christ. All services of Holy Week are of Jerusalem origin, and this is very important for their understanding. What was worship in ancient Jerusalem like? It was a procession through holy places, along the Way of the Cross. The whole service of Great Friday is a spiritual procession along the Way of the Cross together with Christ. In ancient Jerusalem, this procession lasted the whole night. This type of service was called a stationary service, that is, a procession with stops. A station is a stop. Such worship was extremely typical for Jerusalem and, by the way, for Constantinople too. During the service, believers walked around the city and its environs, this is noted by many sources.

On Good Friday, the procession began on the Mount of Olives, then moved to the suburbs of Jerusalem, then to the city itself. During the procession there were stops: at the place where Caiaphas was in court, in the praetorium, where Pilate's court was, then the procession gradually came to Golgotha. Calvary is the last stop, where all further chants and readings sound. As the centuries passed, the number of gospel readings increased. Now in our Church, of course, there is no procession. The entire service is read and sung in one temple. But this ancient stationary worship was reflected directly in the order of the Great Friday service. Later there was a connection of the rank of the Twelve Passion Gospels with the usual matins, which resulted in our worship, which is called "Following the holy and saving Passion of our Lord Jesus Christ."

In practice, the service of the Twelve Gospels is celebrated on Thursday evening, but was conceived as a nightly vigil. Because in Jerusalem this procession took place at night, immediately after the events of the Last Supper. And the first reading (by the way, the longest reading in the entire Orthodox divine service) is the farewell conversation of the Lord with the disciples. This is almost five chapters of the Gospel of John. The second reading is prayer in the Garden of Gethsemane and the taking of the Lord into custody, the third is the trial at Caifa, the fourth is the trial at Pilate, and so on: about the crucifixion, about the words that the Lord spoke on the Cross, about how He dies and how He is buried in cave and roll a stone to the cave. This is where the follow-up ends. It holds before our eyes the entire Way of the Cross from the Last Supper to the burial of the Lord in a cave.

All chants that are sung between readings comment on the readings themselves. For example, before the seventh gospel reading, which tells about the crucifixion, the luminary of Holy Thursday is sung - "Divide my robe to yourself and about my clothes, metasha lots", and after the eighth gospel reading, which tells about the robbers who were crucified on the right and left hand of the Lord , a well-known hymn is sung - the luminaries of Great Friday "The prudent thief in one hour of paradise has been vouchsafed to you, Lord."

Royal clock

Good Friday is the day of the strictest fast, Liturgy is not performed on this day. The second service of Good Friday is called the Royal Hours. It takes place on Friday morning. The tradition of this worship is rooted in the readings Holy Scripture at Golgotha in Jerusalem. And in the Constantinopolitan tradition, it was connected with the service of ordinary hours. It received the name "Royal Hours" in Constantinople, because the emperor was always present at this service. The clock continues the same theme that was at the reading of the Twelve Gospels at night. The same Gospels are read, only they are no longer twelve, but four (according to the number of hours). We again return to those events, only now they are described already according to the four Evangelists.

Shroud

The third service of Good Friday is the Great Vespers with the removal of the Shroud. It is done in practice exactly at the time when it should be - in the afternoon, after noon. Good Friday Vespers is clearly divided into two halves. The first half is another memory of the Passion, the compound Gospel of the Passion is read again. And the second half of the service tells about the burial of the Body of the Lord in the tomb, exactly corresponding to the text of the Gospel in time: the Lord was buried on Friday evening. But in church life there is one very unfortunate mistake that has firmly entered the tradition. For some reason, it is believed that the day of burial is Saturday. And they call Matins of Holy Saturday a burial. But on the Sabbath, no burial could take place. Because on the Sabbath, according to Jewish law, any funeral action was strictly forbidden, and this is repeatedly mentioned in the Gospel.

Descent from the Cross. Mosaic next to the anointing stone. Church of the Resurrection of Christ, Jerusalem

In the divine service there is a service dedicated to burial - this is the second half of Good Friday Vespers. This event is portrayed as the removal of the shroud. The Shroud is an embroidered or painted horizontal icon of Christ lying in the Tomb. It is carried out at Friday Vespers. They take it out and put it in the center of the temple, for the worship of believers. The removal of the shroud is a symbolic burial. This is done in the afternoon on Friday, that is, exactly at the time when it happened according to the Gospel, before sunset, because after sunset the Sabbath already began among the Jews. This explains the haste with which they buried Christ: they did not even have time to perform all the rites, they did not have time to properly anoint His body with incense. Why did the myrrh-bearing women run to the tomb with the first rays of the sun sunday? They had to finish the unfinished.

Great Saturday Matins, which, due to an unfortunate misunderstanding, is called a burial, carries a completely different meaning and has a different origin. In parish practice, it is served on Friday evening, although it was conceived as a night, but in some monasteries it is performed at night.

As we have already mentioned, worship in antiquity had a stationary character. That is, in ancient times, believers almost every time came to the temple from somewhere. Therefore, all entrances are always so solemn: the community returned to the temple after a long procession through the city. The solemn entrance at the end of Matins was characteristic of Byzantine worship, but in Russian practice it ceased to be performed over time. And on Great Saturday it just happens. It is performed by the whole community, and the priest carries the Gospel over him, and the shroud over the Gospel. The Shroud by origin is the Eucharistic air, the cloth with which they cover the Chalice and Diskos during the Eucharist. When they went to procession, out of reverence, the gospel was wrapped in this board. Later, this board became the Shroud, which participates in the service of Good Friday and Great Saturday. But the main object at this entrance is still not the Shroud, but the Gospel. This is the gospel entrance.

Great Saturday Themes

This is the day between Easter Sunday and Sunday Easter. In theology, there is such a term - the Easter triduum. This is Good Friday, Great Saturday and the Bright Resurrection of Christ, so Easter in a broad sense is not one day, but three days. Cross and Sunday Pascha combined. And Great Saturday, which is between one Easter and another, is called the most important day of the year in Triodion.

Great Saturday is the day of mourning for Christ. The service of Holy Saturday is partly structured as lamentation.

At the same time, Great Saturday is the day of expectation of the Resurrection of Christ.

The day of Holy Saturday the Lord Jesus Christ spent with His body in the tomb. And this gives rise to the most interesting and deepest theological theme - the theme of Divine rest. And it is present in the texts of the Holy Saturday service. This is a parallel to the events of the creation of the world. The Lord created the world in 6 days, and the 7th day - Saturday - He spent in peace. In peace from the works of creation. He no longer performed any creative acts. The world had already been created, and God "rested from His works." The seventh day of creation, in the theological sense, is still going on. God participates in the life of the world only by His Providence. Then the eighth day will come - this is the life of the next century, after the general resurrection. And Christ is called the new Adam. What Christ did is a "new creation." And when Christ accomplished the work of redemption, accomplished by His death on the Cross, He rested. Spent this Saturday in the cave of the Sepulcher, in complete peace. This parallel with the creation of the world is clearly drawn in the worship of Great Saturday.

The Lord dwelt with His Body in the Tomb, but with His soul He descended into hell. The Lord descended into hell and brought out the souls of the dead righteous. That is, He "broke down the doors of hell." After all, hell is a place where there is no God. Having descended into hell, the Lord destroyed this place. The descent of Christ into hell is also the theme of Holy Saturday worship.

In addition, Great Saturday is also Baptism. The very thing that the catechumens have been waiting for throughout Great Lent. In ancient times it took place on Holy Saturday. Baptism was followed by the Baptismal Liturgy: the Liturgy of Holy Saturday. It was supposed to take place late in the evening (the latest of the year) and soon after it the second Liturgy: Paschal - early in the morning (the earliest of the year). In our practice, unfortunately, the Liturgy of Holy Saturday is served too early: in the first half of the day.

The fact that this Liturgy was baptismal is indicated by the reading of fifteen sayings at Vespers on Holy Saturday. Why was such a long reading of passages from the Old Testament necessary at this service? So that the Patriarch has time to perform the baptism of the catechumens. And all the faithful at that time stood in the temple and listened to the Scriptures, waiting for the return of the newly baptized. The first hymn that those who were baptized heard upon their return to the temple: "Be baptized into Christ, put on Christ" - this is still sung in their honor. The dressing up in white clothes on Holy Saturday also happens for the sake of those being baptized: they return to the temple in white clothes and the whole Church, together with them, is dressed in white.

Great Saturday is filled with resurrection joy. As the service progresses, this joy grows dynamically. A number of Sunday hymns are sung. They become more and more in the course of the service, and in the end they develop into Easter itself. This is understandable. After all, no one really knows at what point Christ was resurrected. None of the Christians have seen this moment. When the myrrh-bearing wives ran to the cave of the Tomb with the first rays of the sun, they saw that the Tomb was empty. The Church does not know when this happened, but she is waiting for it every minute. The moment of the beginning of Easter, when they swing open Royal Doors in temples and it sounds "Christ is Risen from the dead" - this is not the moment of the Resurrection, this is the moment when they saw the empty Tomb, the moment when the Church learned about the Resurrection. Paschal joy springs from the depths of Holy Saturday worship, and this is perhaps the most impressive of the many themes of this day.

13.08.2020

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