On Bright Week, instead of morning and evening prayers The Easter Hours are sung. Before Communion on these days, the Follow-up to Holy Communion (without psalms) and the Easter canon are read instead of all other canons.
All prayers (including thanksgiving for Holy Communion) are preceded by three readings of the Easter troparion: “Christ is risen from the dead, trampling down death by death, and giving life to those in the tombs.” Psalms and prayers from the Trisagion (“Holy God…”) through “Our Father” are not read.
From the second week after Easter the rule becomes the same, but before the Feast of the Ascension some features appear in it:
- instead of the prayer “To the Heavenly King,” the troparion of Easter is read three times,
- instead of the prayer “It is worthy to eat,” the refrain of the Easter canon “The angel crying with grace” is read with the irmos “Shine, shine, new Jerusalem.”
The document “On the Participation of the Faithful in the Eucharist,” approved in February 2016 by the Council of Bishops of the Russian Orthodox Church, reminds that laity who wish to receive communion at the liturgies of Bright Week can limit fasting to not eating food after midnight and keeping themselves from excessive consumption of food and drink.
Rule for Holy Communion on Bright Week
Through the prayers of the saints, our fathers, Lord Jesus Christ our God, have mercy on us. Amen.
Holy Easter Clock
Christ rose from the dead, trampling down death by death, and giving life to those in the tombs. (Thrice)
Having seen the Resurrection of Christ, let us worship the holy Lord Jesus, the only sinless one. We worship Your Cross, O Christ, and we sing and glorify Your holy resurrection: for You are our God, do we know no other to You, your name we call it. Come, all faithful, let us worship the holy resurrection of Christ: behold, joy has come through the Cross to the whole world. Always blessing the Lord, we sing of His resurrection: having endured crucifixion, destroy death by death. (Thrice)
Ipakoi, voice 8th
Having anticipated the morning of Mary, and having found the stone rolled away from the tomb, I hear from the angel: in the light of the ever-present Being, with the dead, why do you seek as a man? You see the graveclothes, preach to the world that the Lord has risen, the slayer of death, as the Son of God, saving the human race.
Kontakion, tone 8
Even though you descended into the grave, Immortal, you destroyed the power of hell, and you rose again as a conqueror, Christ God, saying to the myrrh-bearing women: Rejoice, and grant peace to your apostles, grant resurrection to the fallen.
Troparion, tone 8
In the tomb carnally, in hell with the soul like God, in heaven with the thief, and on the throne you were, Christ, with the Father and the Spirit, fulfilling everything, the Indescribable.
Glory to the Father and the Son and the Holy Spirit.
Like the life-bearer, like the reddest of paradise, truly the brightest of all royal palaces, Christ, your tomb, the source of our resurrection.
And now and ever and unto ages of ages. Amen.
Highly sanctified Divine village, rejoice: for you have given joy, O Theotokos, to those who call: blessed art thou among women, all-immaculate Lady.
Lord have mercy. (40 times)
Easter Canon, Tone 1
Song 1
Irmos: Resurrection day, let us enlighten people: Easter, the Lord's Easter! From death to life, and from earth to Heaven, Christ God has led us, singing in victory.
Christ is risen from the dead.
Let us purify our senses, and let us see the impregnable light of Christ’s resurrection shining, and rejoice, speaking clearly, and let us hear, singing victoriously.
Christ is risen from the dead.
Let the heavens rejoice with dignity, let the earth rejoice, let the world celebrate, all visible and invisible: Christ has risen, eternal joy.
Theotokos[∗]:
(Sung from the second day of Easter then giving)
You have broken the limit of mortification, eternal life who gave birth to Christ, who has risen from the tomb today, an all-immaculate Virgin, and who has enlightened the world.
Most Holy Theotokos, save us.
Having seen your resurrected Son and God, rejoice with the apostles, God-gracious pure one: and rejoice first, for you have received all the joys of wine, the All-immaculate Mother of God.
Song 3
Irmos: Come, we drink new beer, it is not from the barren stone that the miracle works, but from the incorruptible source, from the tomb that rained Christ, we are established in Nemzhe.
Christ is risen from the dead.
Now everything is filled with light, Heaven and earth and the underworld: let all creation celebrate the rise of Christ, established in Him.
Christ is risen from the dead.
Yesterday I was buried with You, Christ, today I stand with You in resurrection, I was crucified with You yesterday, glorify me Yourself, O Savior, in Your Kingdom.
Theotokos:
Most Holy Theotokos, save us.
I come today to imperishable life, born of the goodness of You, Pure One, and illuminated with all the light.
Most Holy Theotokos, save us.
God, Whom you gave birth to in the flesh, from the dead, as you said, having risen and seen, Pure One, rejoice, and exalt Him as God, Most Pure One.
Ipakoi, voice 4:
Having anticipated the morning of Mary, and having found the stone rolled away from the tomb, I hear from the Angel: in the light of the ever-present Being, what are you looking for with the dead, like a man? You see the graveclothes, tetsite, and preach to the world that the Lord has arisen, the one who put to death death, as he is the Son of God, saving the human race.
Song 4
Irmos: On divine watch, may the God-speaking Habakkuk stand with us and show us a luminous angel, clearly saying: today is salvation for the world, for Christ has risen, for he is omnipotent.
Christ is risen from the dead.
The male sex, as if Christ had opened the virgin womb, was called: like a man, He was called Lamb: and blameless, for the taste of filth is our Passover, and for the true God is perfect in His words.
Christ is risen from the dead.
Like the one-year-old lamb, Christ, the blessed crown for us, was slain for all, the cleansing Passover, and again from the tomb the red sun of righteousness rose for us.
Christ is risen from the dead.
God-father David, galloping before the hay ark, but the holy people of God, seeing the images of the event, rejoice divinely, as Christ is risen, as omnipotent.
Theotokos:
Most Holy Theotokos, save us.
Having created Adam, Your forefather, the Pure One is built from You, and destroy the mortal dwelling with Your death today, and illuminate everything with the divine sparkles of the resurrection.
Most Holy Theotokos, save us.
Whom you gave birth to Christ, who rose beautifully from the dead, Pure, seeing, kind and blameless in women and red, today for the salvation of all, with the apostles rejoicing, glorify Him.
Song 5
Irmos: Let us morning the deep morning, and instead of peace we will bring a song to the Lady, and we will see Christ, the Sun of Truth, life shining for all.
Christ is risen from the dead.
Thy immeasurable compassion is seen through the hellish bonds of the contents, to the light of Christ, with joyful feet, praising the eternal Easter.
Christ is risen from the dead.
Let us come, O luminaries, to Christ proceeding from the tomb as a bridegroom, and let us celebrate God’s saving Pascha with lustful rites.
Theotokos:
Most Holy Theotokos, save us.
The divine rays and life-giving rays of the resurrection of Your Son, Most Pure Mother of God, are enlightened, and the pious assembly is filled with joy.
Most Holy Theotokos, save us.
You did not open the gates of virginity in the incarnation, you did not destroy the seals of the coffin, the King of creation: from where you saw the resurrected, Mother rejoiced.
Song 6
Irmos: Thou hast descended into the underworld of the earth and shattered the eternal faiths that contain those bound to Christ, and thou hast risen from the grave for three days, like Jonah from the whale.
Christ is risen from the dead.
Having preserved the signs intact, Christ, you rose from the grave, the keys of the Virgin unharmed at your birth, and you opened the doors of heaven to us.
Christ is risen from the dead.
My Savior, the living and non-sacrificial slaughter, as God Himself brought to the Father by His own will, You resurrected the all-begotten Adam, rose from the grave.
Theotokos:
Most Holy Theotokos, save us.
Elevated from ancient times by death and corruption, Incarnate from Your most pure womb, to the incorruptible and everlasting life, Virgin Mary.
Most Holy Theotokos, save us.
Descended into the underworld of the earth, into Your lie, the Pure One, descended, and was infused and incarnated more than the mind, and raised Adam with Him, rose from the grave.
Kontakion, tone 8
Even though you descended into the grave, Immortal, you destroyed the power of hell, and you rose again as a conqueror, Christ God, saying to the myrrh-bearing women: Rejoice, and grant peace to your apostles, grant resurrection to the fallen.
Ikos
Even before the sun, the Sun sometimes set in the tomb, leading to the morning, looking for the Myrrh-Bearing Virgin like the day, and crying out to friends to friends: O friends! Come, let us anoint the life-giving and buried body with stinks, the flesh of the Resurrected fallen Adam, lying in the tomb. We come, sweating like wolves, and let us worship, and bring peace like gifts, not in swaddling clothes, but in a shroud, to Him entwined, and we weep and cry out: O Master, arise, grant resurrection to the fallen.
Having seen the Resurrection of Christ, let us worship the Holy Lord Jesus, the only sinless One, we worship Your Cross, O Christ, and we sing and glorify Your holy resurrection: for You are our God, do we know no other to You, we call Your name. Come, all you faithful, let us worship the holy resurrection of Christ: behold, for through the Cross joy has come to the whole world. Always blessing the Lord, we sing of His resurrection: having endured crucifixion, destroy death by death. (Thrice)
Jesus rose from the grave, as He prophesied, to give us eternal life and great mercy. (Thrice)
Song 7
Irmos: He who delivered the youths from the cave, having become a man, suffers as if mortal, and with the passion of death he clothes the mortal in incorruptibility with splendor, God alone is blessed and glorified.
Christ is risen from the dead.
Wives from the world of God-wise follow in your footsteps: Whom, as if dead, I seek with tears, bowing down, rejoicing in the Living God, and Your secret Pascha, O Christ, the disciple of the gospel.
Christ is risen from the dead.
In death we celebrate the mortification, the destruction of hell, the beginning of another eternal life, and playfully we sing of the Guilty One, the only one blessed by the fathers of God and the most glorified.
Christ is risen from the dead.
As truly sacred and all-celebratory, this saving night, and the luminous, light-bearing day, is the herald of the rising of beings: in it, the flightless Light from the grave rose carnally to all.
Theotokos:
Most Holy Theotokos, save us.
Having put to death Your Son, the All-Immaculate Death, today, the life of all mortals remains free for all eternity, One blessed and glorified God of the Fathers.
Most Holy Theotokos, save us.
Reign over all creation, having been a man, you entered into Your, God-gracious, womb, and having endured crucifixion and death, you rose again divinely, making us like omnipotent.
Song 8
Irmos: This is the appointed and holy day, one of the Sabbaths, King and Lord, a feast of feasts, and a triumph is a triumph: in it let us bless Christ forever.
Christ is risen from the dead.
Come, new vine birth, divine joy, in the deliberate days of resurrection, let us partake of the Kingdom of Christ, singing Him as God forever.
Christ is risen from the dead.
Lift your eyes around, O Zion, and see: behold, your children have come to you like a divinely bright light, from the west, and the north, and the sea, and the east, blessing Christ in you forever.
Trinity: Holy Trinity Our God, glory to You.
Father Almighty, and Word, and Soul, the three Nature united in hypostases, the Most Essential and the Most Divine, we are baptized in Thee, and we bless Thee forever.
Theotokos:
Most Holy Theotokos, save us.
By You the Lord, Virgin Mary, came into the world and dissolved the womb of hell, granting us mortals the resurrection: with the same let us bless Him forever.
Most Holy Theotokos, save us.
Thy Son, the Virgin, has overthrown all the power of death by His resurrection, as the mighty God has exalted us and deified us: in the same way we glorify Him forever.
Song 9
Chorus: My soul magnifies Christ the Giver of Life, who rose three days from the grave.
Irmos: Shine, shine, new Jerusalem: for the glory of the Lord is upon you, rejoice now, and rejoice, O Zion! You, Pure One, show off, O Mother of God, about the rise of Your Nativity.
Chorus: Christ is the new Passover, living sacrifice, Lamb of God, take away the sins of the world.
Oh, divine! Oh dear! O Thy sweetest voice! You have truly promised to be with us until the end of the age; Christ, Who is faithful, the affirmation of hope, we rejoice.
Chorus: The angel cried out with more grace: pure Virgin, rejoice, and again the river, rejoice! Your Son is risen three days from the grave, and raised the dead, O people, rejoice.
Oh, great and sacred Easter, Christ! About wisdom, and the Word of God, and Power! Grant us more time to partake of You, in the unfading days of Your Kingdom.
Theotokos:
Most Holy Theotokos, save us.
According to You, Virgin, we are blessed to be faithful: Rejoice, O door of the Lord, Rejoice, animated city; Rejoice, for for our sake the light has now arisen from You, Who was born from the dead of the resurrection.
Most Holy Theotokos, save us.
Rejoice and rejoice, divine door of Light: for Jesus entered the tomb, ascended, shining brighter than the sun, and illuminated all the faithful, joyful to the Lady.
Exapostilarius is self-agreed
Having fallen asleep in the flesh as if dead, Thou art the King and Lord, who rose for three days, raised Adam from aphids, and abolished death: Easter is incorruptible, the salvation of the world. (Thrice)
Easter Stichera, Tone 5:
Poem: Let God rise again, and let His enemies be scattered.
The sacred Easter has appeared to us today: the new holy Easter, the mysterious Easter, the all-honorable Easter, the Easter of Christ the Redeemer: the immaculate Easter, the great Easter, the Easter of the faithful, the Easter that opens the doors of heaven to us, the Easter that sanctifies all the faithful.
Poem: As smoke disappears, let them disappear.
Come from the vision of the wife of the gospel, and cry to Zion: receive from us the joy of the annunciation of the Resurrection of Christ; Show off, rejoice and rejoice, O Jerusalem, seeing the King Christ from the tomb, like a bridegroom.
Poem: So let sinners perish from the presence of God, and let righteous women rejoice.
The myrrh-bearing woman, in the deep morning, appeared at the tomb of the Life-Giver, found an Angel, sat on a stone, and having preached to them, said to her: Why are you looking for the living with the dead? Why are you crying into the aphids? Go and preach as His disciples.
Poem: This day which the Lord has made, let us rejoice and be glad on it.
Red Easter, Easter, Lord's Easter! Easter is an all-honorable blessing for us. Easter! Let us embrace each other with joy. Oh Easter! Deliverance of sorrow, for from the grave today, as Christ has risen from the palace, fill the women with joy, saying: preach as an apostle.
Glory to the Father and the Son and the Holy Spirit. And now and ever and unto ages of ages. Amen.
Resurrection day, and let us be enlightened by triumph, and embrace each other. With our voices, brothers, and those who hate us, let us forgive all by the resurrection, and let us cry out thus: Christ is risen from the dead, trampling down death by death, and giving life to those in the tombs.
Notes
[*]Chorus to them: “Most Holy Theotokos, save us,” or “Glory...”, “And now...”
Christ rose from the dead, trampling down death by death, and giving life to those in the tombs. ( Three times)
Lord have mercy. (40 times)
Prayers for Holy Communion
And poems:
Although eat, O man, the Body of the Lord,
Approach with fear, but don’t get burned: there is fire.
I drink the Divine Blood for communion,
First of all, reconcile those who have grieved you.
Also daring, the mysterious food is delicious.
Other verses:
Before communion there is a terrible sacrifice,
Lady of the Life-Giving Body,
Hereby pray with trembling:
Prayer 1, Basil the Great
Sovereign Lord Jesus Christ, our God, the Source of life and immortality, of all creation, visible and invisible, to the Creator, co-essential with the Son and co-originating with the beginningless Father, for the sake of much goodness in the last days he clothed himself in flesh, and was crucified, and was buried for us, ungrateful and evil-willed, and renewed by your blood Our nature, corrupted by sin, Himself, Immortal King, accept my sinful repentance, and incline Your ear to me, and hear my words. For I have sinned, O Lord, I have sinned in heaven and before You, and I am not worthy to look upon the height of Your glory: I have angered Your goodness, having transgressed Your commandments, and not listened to Your commands. But You, Lord, are kind, long-suffering and abundantly merciful, and did not give me up to perish with my iniquities, waiting for my conversion in every possible way. Thou art, O Lover of mankind, Thy prophet: for by will I do not want the death of a sinner, but the hedgehog will turn and live to be him. You do not want, Master, to destroy your creation by hand, and you are less than pleased with the destruction of mankind, but you want to save everyone and come into the mind of truth. Likewise, I, even though I am unworthy of heaven and earth, and sow temporary life, having subjected myself to sin, and enslaved myself with pleasure, and desecrated Your image; but having become Thy creation and creature, I do not despair of my salvation, the accursed one, but daring to receive Thy immeasurable compassion, I come. Receive me too, O Lord who loves mankind, as a harlot, as a thief, as a publican, as a prodigal, and take my heavy burden take away sins, the sin of the world, and heal human infirmities, call those who labor and are burdened to yourself and give them rest, not coming to call the righteous, but sinners to repentance. And cleanse me from all defilement of the flesh and spirit, and teach me to perform holiness in Thy Passion: for by the pure knowledge of my conscience, having received part of Thy holy things, I may unite with Thy holy Body and Blood, and have You living and abiding in me, with the Father, and Your Holy Spirit. To her, Lord Jesus Christ, my God, may the communion of Thy most pure and life-giving Mysteries not be in judgment for me, nor may I be weak in soul and body, so that I am not worthy to receive communion, but grant me, even until my final breath, to accept without condemnation part of Thy holy things, in communion with the Holy Spirit, in the path of eternal life, and in a favorable answer at Thy Last Judgment: for I, too, with all Thy chosen ones, will be a partaker of Thy incorruptible blessings, which Thou hast prepared for those who love Thee, O Lord, in which Thou art glorified in eyelids. Amen.
Prayer 2, St. John Chrysostom
Lord my God, in knowing that I am not worthy, I am below pleased, and you have brought the temple of my soul under the roof, all empty and fallen, and there is no place in me worthy of bowing your head: but as from on high you humbled us for your sake, humble yourself and now to my humility; and as you received it in the den and in the wordless manger, reclining, take it in the wordless manger of my soul, and bring it into my defiled body. And just as you did not fail to bring in and shine a light on the sinners in the house of Simon the leper, so deign to bring into the house of my humble soul, lepers and sinners; and even though You did not reject a harlot and a sinner like me, who came and touched You, have mercy on me, a sinner, who comes and touches You; and just as you did not abhor her foul and unclean lips kissing Thee, below mine, abhor those defiled and unclean lips, below my vile and unclean lips, and my foul and unclean tongue. But may the coal of Your most holy Body, and Your honorable Blood, be for me, for the sanctification and enlightenment and health of my humble soul and body, for the relief of the burdens of many of my sins, for the protection from every devilish action, for the driving away and prohibition of my evil and evil customs, for the mortification of passions, for the supply of Thy commandments, for the application of Thy Divine grace, and the appropriation of Thy Kingdom. It is not because I come to You, O Christ our God, that I despise You, but because I dare you in Your ineffable goodness, and let me not withdraw from Your fellowship in the depths, I will be hunted down by the mental wolf. In the same way, I pray to You: as the only Holy One, Master, sanctify my soul and body, mind and heart, womb and womb, and renew all of me, and root Your fear in my hearts, and create Your sanctification inseparably from me; and be my helper and intercessor, feeding my belly in the world, making me worthy to stand at Your right hand with Your saints, the prayers and supplications of Your Most Pure Mother, Your immaterial servants and the Most Pure Powers, and all the saints who have pleased You from the ages. Amen.
Prayer 3, Simeon Metaphrastus
One pure and incorruptible Lord, for the ineffable mercy of our love for mankind, we have received all the mixture, from pure and virgin blood, more than the nature, who gave birth to Thee, the Divine Spirit by invasion, and by the good will of the ever-present Father, Christ Jesus, the wisdom of God, and peace, and power; By your perception of the life-giving and saving suffering perceived, cross, nails, spear, death, mortify my soul-smothering bodily passions. By Your burial of the hellish kingdoms, bury my good thoughts, evil advice, and destroy the spirits of wickedness. By Thy three-day and life-giving resurrection of the fallen forefather, raise me up in the sin that crawled, offering me images of repentance. By Thy glorious ascension, the carnal perception of God, and honor this on the right hand of the Father, grant me the gift of receiving the communion of Thy holy Mysteries on the right hand of those who are being saved. By bringing forth the Comforter of Thy Spirit, Thy disciples have made honorable sacred vessels, friend and show me That coming. Although you would like to come again to judge the universe with righteousness, deign me too to place You on the clouds, my Judge and Creator, with all Your saints: may I endlessly glorify and sing Your praises, with Your beginningless Father, and Your Most Holy and Good and Life-giving Spirit, now and ever, and forever and ever. Amen.
Prayer 4, his
For in Thy Terrible One, who is unaccepting of persons, I stand before the Judgment Seat, O Christ God, and raise condemnation, and create a word about the evil things I have done; This day, before the day of my condemnation has even come, standing at Your holy Altar before You and before Your terrible and holy Angels, I bow down from my conscience, I offer my wicked and lawless deeds, reveal this and reprove. See, Lord, my humility, and forgive all my sins; see how my iniquity has multiplied more than the hair of my head. Why haven't you done evil? What sin have I not committed? What evil have I not imagined in my soul? I have already committed deeds: fornication, adultery, pride, arrogance, reproach, blasphemy, idle talk, inappropriate laughter, drunkenness, guttural rage, gluttony, hatred, envy, love of money, covetousness, covetousness, selfishness, love of glory, theft, untruth, ill-gaining, jealousy , slander, lawlessness; I have created every feeling and every evil that is defiled, corrupted, and indecent, and has become a work of the devil in every way. And I know, Lord, that my iniquities have surpassed my head; but the multitude of Thy bounties is immeasurable, and the mercy of Thy kindness is inexpressible, and there is no sin, conquering Thy love for mankind. Moreover, wonderful King, kindly Lord, surprise me, a sinner, with Thy mercy, show Thy goodness the power and show the strength of Thy gracious mercy, and when you turn, accept me, a sinner. Receive me as you received the prodigal, the robber, the harlot. Receive me, having sinned You beyond measure in word and deed, with placeless lust and wordless thought. And just as at the one and tenth hour you accepted those who came, having done nothing worthy, so also accept me, a sinner: for many have sinned and become defiled, and have grieved Thy Holy Spirit, and grieved Thy humane womb in deed, and in word, and in thought, in the night and in the days, both manifest and unmanifest, willingly and unwillingly. And we know that you have presented my sins before me as such as I have committed, and have spoken with me about those who have sinned unforgivenly in their minds. But Lord, Lord, do not reprove me with Thy righteous judgment, nor with Thy wrath, nor punish me with Thy wrath; have mercy on me, Lord, for I am not only weak, but also Your creation. For Thou, O Lord, hast Thou established Thy fear upon me, and I have done evil before Thee. For You alone have sinned, but I pray to You, do not enter into judgment with Your servant. If you see iniquity, Lord, Lord, who will stand? For I am the abyss of sin, and I am not worthy, below I am content to look up and see the heights of heaven, from the multitude of my sins, which are innumerable: every atrocity and deceit, and the cunning of Satan, and corruption, resentment, advice to sin and other countless passions are not destitute of me. Why haven't my sins been corrupted? Are Kiimi not kept evil? Every sin I have committed, every uncleanness I have put into my soul, would be undesirable for You, my God, and man. Who will raise me up, in the face of evil and a bit of fallen sin? Lord my God, I have trusted in You; If I have hope of salvation, if Thy love for mankind overcomes the multitude of my iniquities, be my savior, and according to Thy bounties and Thy mercy, weaken, forgive, forgive me all that I have sinned, for my soul is filled with many evils and is not in me. saving hope. Have mercy on me, O God, according to Your great mercy and do not reward me according to my deeds, and do not judge me according to my deeds, but convert me, intercede, and deliver my soul from the evils and cruel perceptions that co-increase with it. Save me for the sake of Thy mercy, that where sin increases, Thy grace abounds; and I will praise and glorify You always, all the days of my life. For You are the God of those who repent and the Savior of those who sin; and we send glory to You with Your Beginning Father and Your Most Holy and Good and Life-giving Spirit, now and ever, and unto ages of ages. Amen.
Prayer 5, St. John of Damascus
Master Lord Jesus Christ, our God, who alone have the power to forgive man’s sins, for as he is good and a lover of mankind, I have despised all sins in knowledge and not in knowledge, and grant me without condemnation to partake of Thy Divine, and glorious, and most pure, and life-giving Mysteries, not in heaviness, neither torment, nor to the addition of sins, but to cleansing, and sanctification, and the betrothal of the future Life and kingdom, to the wall and help, and to the objection of those who resist, to the destruction of many of my sins. For You are the God of mercy, and generosity, and love for mankind, and we send up glory to You, with the Father and the Holy Spirit, now and ever, and to the ages of ages. Amen.
Prayer 6, St. Basil the Great
We know, Lord, that I unworthily partake of Thy most pure Body and Thy honorable Blood, and I am guilty, and I condemn myself to pit and drink, not judging the Body and Blood of You of Christ and my God, but in Thy bounty I boldly come to You who said: You eat My flesh and drink My blood, he abides in Me, and I in him. Have mercy, O Lord, and do not expose me, a sinner, but do with me according to Your mercy; and may this saint be mine for healing, and purification, and enlightenment, and preservation, and salvation, and for the sanctification of soul and body; to drive away every dream, and evil deed, and the action of the devil, acting mentally in my lands, into boldness and love, even towards You; for the correction of life and affirmation, for the return of virtue and perfection; in fulfillment of the commandments, in communion with the Holy Spirit, in the guidance of the eternal life, in response to a favorable response at Thy Last Judgment: not in judgment or condemnation.
Prayer 7, Saint Simeon the New Theologian
From vile lips, from a vile heart, from an unclean tongue, from a soul defiled, accept this prayer, my Christ, and do not despise my words, below images, below lack of study. Grant me to boldly say what I want, my Christ, and even more so, teach me what I should do and say. Having sinned more than the harlot, even though I knew where you were, having bought myrrh, I came boldly to anoint Your nose, my God, my Lord and Christ. Just as you did not reject the one that came from your heart, abhor me below, the Word: Give yours to my nose, and hold and kiss, and boldly anoint this with streams of tears, like a valuable ointment. Wash me with my tears, cleanse me with them, O Word. Forgive my sins and grant me forgiveness. Weigh a multitude of evils, weigh my scabs, and see my ulcers, but also weigh my faith, and see my will, and hear my sighing. There is no hidden part of you, my God, my Creator, my Savior, below a drop of tears, below a drop of a certain part. Thy eyes have seen what I have not done, and in Thy book the essence of what has not yet been done is written to You. See my humility, see my great labor, and forgive me all my sins, O God of all: so that with a pure heart, a trembling thought, and a contrite soul, I may partake of Your undefiled and most holy Mysteries, by which everyone who eats poison and drinks with a pure heart is revived and adored; For you have said, my Lord: everyone who eats My Flesh and drinks My Blood, he abides in Me, and in Him I Am. The word of all my Lord and God is true: for you partake of the divine and adoring graces, for I am not alone, but with You, my Christ, the Trisunlar Light, enlightening the world. May I not be alone besides You, the Life-Giver, my breath, my life, my joy, the salvation of the world. For this reason, I come to You, as if I saw you, with tears, and with a contrite soul, I ask you to accept the deliverance of my sins, and to partake of Your life-giving and immaculate Mysteries without condemnation, so that You may remain, as You have promised, with me, the repentant one: may I not find Your grace except, the deceiver will delight me with the flatterer, and deceiving will lead away those who idolize Your words. For this reason I fall down to You, and cry out to You warmly: as You received the prodigal, and the harlot who came, so receive me, the prodigal and the defiled, Generously. With a contrite soul, now coming to You, we know, Savior, as another, like I, did not sin against You, lower than the deeds I did. But we know this again, because not the greatness of sins, nor the multitude of sins exceeds my God’s great patience and extreme love for mankind; but by the grace of compassion, warmly repentant, and purifying, and brightening, and creating light, you are partakers, associates of Your Divinity, doing unenviably, and strange things with both the Angel and human thought, conversing with them many times, as if with Your true friend. This is the bold thing they do to me, this is what they force me to do, O my Christ. And daring to show us Your rich kindness, rejoicing and trembling together, the grass partakes of the fire, and a strange miracle, we water it without burning, just as the bush of old burned without burning. Now with a grateful thought, with a grateful heart, with grateful hands, my soul and my body, I worship and magnify and glorify Thee, my God, for being blessed, now and forever.
Prayer 8, St. John Chrysostom
God, weaken, forsake, forgive me my sins, those who have sinned, whether in word, whether in deed, whether in thought, will or involuntarily, by reason or foolishness, forgive me all, as you are good and a lover of mankind, and through the prayers of Your Most Pure Mother, your intelligent servants and Holy powers, and all the saints from the ages who have pleased You, without condemnation, deign to accept Your holy and most pure Body and venerable Blood, for the healing of soul and body, and for the cleansing of my evil thoughts. For Yours is the kingdom and the power and the glory, with the Father and the Holy Spirit, now and ever, and unto ages of ages. Amen.
His same, 9th
I am not pleased, Master Lord, that you may come under the roof of my soul; but since You, as a Lover of Mankind, want to live in me, I boldly approach; You command that I open the doors that You alone created, and with love for mankind, like You, you will see and enlighten my darkened thoughts. I believe that You have done this: You did not drive away the harlot who came to You with tears; You have rejected below the publican, having repented; below the thief, having come to know Your kingdom, You drove away; Thou hast left the repentant lower than the persecutor; but from repentance Thou hast brought all who have come to Thee, in the person of Thy friends Thou hast made the One blessed, always, now and unto endless ages. Amen.
His same, 10th
Lord Jesus Christ my God, weaken, forgive, cleanse and forgive my sinful, and indecent, and unworthy servant, my sins, and transgressions, and my fall from grace, from my youth, even to this day and hour, those who have sinned: if in mind and in foolishness, or in words or deeds, or thoughts and thoughts, and undertakings, and all my feelings. And through the prayers of the Most Pure and Ever-Virgin Mary, Thy Mother, who without seed gave birth to Thy one unashamed hope and intercession and salvation, grant me to uncondemnedly partake of Thy most pure, immortal, life-giving and terrible Mysteries, for the remission of sins and for eternal life: for sanctification and enlightenment, strength, healing, and health of soul and body, and in the consumption and complete destruction of my evil thoughts, and thoughts, and enterprises, and nightly dreams, dark and crafty spirits; For Thine is the kingdom, and the power, and the glory, and the honor, and the worship, with the Father and Thy Holy Spirit, now and ever, and unto ages of ages. Amen.
Prayer 11, St. John of Damascus
I stand before the doors of Your temple, and I do not retreat from fierce thoughts; but You, Christ God, have justified the publican, and had mercy on the Canaanites, and opened the doors of paradise to the thief, open to me the womb of Your love for mankind, and accept me, coming and touching You, like a harlot who is bleeding: and having touched the hem of Your robe, make it easy to receive healing, Thy most pure ones restrained their noses and bore the remission of sins. But I, the accursed one, dare to perceive Your whole Body, so that I will not be scorched; but accept me as you do, and enlighten my spiritual feelings, burning away my sinful guilt, with the prayers of the One who gave birth to You, and Heavenly forces; for blessed art thou unto the ages of ages. Amen.
Prayer of Saint John Chrysostom
I believe, Lord, and confess that You are truly the Christ, the Son of the living God, who came into the world to save sinners, from whom I am the first. I also believe that this is Your most pure Body, and this is Your most pure Blood. I pray to You: have mercy on me, and forgive me my sins, voluntary and involuntary, in word, in deed, in knowledge and ignorance, and grant me, without condemnation, to partake of Your most pure Sacraments, for the remission of sins and eternal life. Amen.
When you come to receive communion, mentally recite these verses of Metaphrast:
Here I begin to receive Divine Communion.
Co-creator, do not scorch me with communion:
You are fire, unworthy of scorching.
But cleanse me from all filth.
Then:
And poems:
It is in vain, O man, that you should be horrified by the worshiping Blood:
There is fire, you unworthy ones burn.
The Divine Body both adores and nourishes me:
She loves the spirit, but she feeds the mind strangely.
Then the troparia:
You have sweetened me with love, O Christ, and you have changed me with Your Divine care; but my sins fell into immaterial fire, and I am vouchsafed to be filled with pleasure in You: let me rejoice, O Blessed One, magnify Your two comings.
In the light of Thy Saints, what is there who is unworthy? Even if I dare to go into the palace, my clothes will expose me as not being for marriage, and I will be cast out from the Angels, bound and bound. Cleanse, Lord, the filth of my soul, and save me, as a Lover of Mankind.
Also prayer:
O Master, Lover of Mankind, Lord Jesus Christ my God, let this Holy One not be brought into judgment against me, because I am unworthy of being: but for the purification and sanctification of soul and body, and for the betrothal of the future life and kingdom. It is good for me, if I cleave to God, to place the hope of my salvation in the Lord.
And further:
Thy secret supper this day, O Son of God, accept me as a partaker; I will not tell your enemies the secret, nor give you a kiss like Judas, but like a thief I will confess to you: remember me, O Lord, in your kingdom.
Holy Easter of Christ is the greatest holiday in the life of any Christian. It is not surprising that, for some time, it changes our entire lifestyle. In particular, the home prayers of Bright Week differ from the usual ones. The order of preparation of a layman for Communion is changing. From the evening of the first Saturday after Easter until the feast of Trinity, some of the usual elements of morning and evening prayers also change.
So, let's look at how the home prayers of Bright Week are changing and how they differ from those we are used to. I admit that my page can be read by people who are just joining the church, and I will start with a small introduction.
One of important points The church life of a Christian is the daily home (so-called “cell”) reading of morning and evening prayers. This can be compared to " Good morning" And " Good night”, which loving children say to their parents in the morning and when going to bed. Morning and evening prayers are a set of prayers composed by various saints, which the Church recommends as containing the most necessary for every Orthodox doxology and petition to God, the Mother of God and the saints for the day and the coming night.
From the Feast of Easter to the Feast of Trinity, home prayers are modified in order to express respect for the holy holiday during Bright Week and then to show the believer's understanding of the main biblical events that followed it.
The most important change a believer needs to know is: all the days Easter week(Bright Week) - the first week after the Feast of the Resurrection of Christ, until Saturday morning inclusive, - evening and morning prayers can't read at home. Instead, the Easter Hours are sung or read. They can be found in large prayer books and canonical prayer books.
Also, any other home prayers of Bright Week - canons, akathists, etc. must be preceded by three readings of the Easter troparion:
“Christ is risen from the dead, trampling down death by death, and giving life to those in the tombs.”
Preparation for Communion on Bright Week
If a Christian spent Great Lent in abstinence and prayer, then on Bright Week he can begin Communion on an empty stomach (that is, without taking food or water since midnight), but without fasting the day before. Of course, a reservation should be made that before Communion and break the fast Breaking the fast- permission, at the end of fasting, to eat fasting food that is prohibited during fasting It is necessary in moderation, without overeating and without indulging in drunkenness or smoking tobacco.
The home prayers of Bright Week, which make up the rule for Holy Communion, are changed in this way: instead of the three canons (Repentant, Theotokos and Guardian Angel), the Canon of Easter is read, then the Easter Hours, the Canon for Communion with prayers.
As mentioned above, all prayers, including thanksgiving prayers according to Holy Communion, are preceded by three readings of the troparion of Easter, and psalms and prayers from the Trisagion to “Our Father...” (with troparions after it) are not read.
As for confession before Communion: if you confessed during Holy Week and did not commit serious sins, then the need for confession immediately before Communion is best determined with the priest of the church where you want to receive communion or with your confessor.
Home prayers for the second week of Easter and until Trinity
From the second week after Easter (the evening of the first Saturday), the reading of the usual morning and evening prayers is resumed, as well as the Rules for Holy Communion, including the canons to the Lord Jesus Christ, the Most Holy Theotokos, the Guardian Angel and the Follow-up to Holy Communion.
However, it is necessary to pay attention to the following features: before the Feast of the Ascension of the Lord (40th day after Easter), on the eve of which the Easter holiday is celebrated, instead of praying to the Holy Spirit “Heavenly King...” the Easter troparion “Christ is risen from the dead...” is read three times.
From the Ascension to the Feast of the Holy Trinity (50th day), prayers begin with the Trisagion “Holy God...”, the prayer to the Holy Spirit “Heavenly King...” is not read or sung until the Feast of the Holy Trinity.
I remind you once again that before the day of the Holy Trinity, prostrations to the ground are canceled not only at home, but also in the Temple, in particular - to the exclamation “Holy to the Saints” and when taking out the Holy Chalice.
Zadostoynik
From Monday of Bright Week until Ascension, instead of the usual ending of the prayers, “It is worthy to eat...”, the worthy saint is sung.
Great Lent was given to us for this purpose, so that we could practice the communion of the Holy Mysteries of Christ. I recommend that people take communion every Sunday of Great Lent. Moreover, it is necessary to receive communion during Holy Week.
Bishop Jonah of Obukhov
All services of this Week are very deeply connected with the remembrance of the Last Supper, the actual day of the establishment of the Eucharist. If a person has the opportunity to take time off from work, there is the opportunity to take some time off and free up some time in order to spend Holy Week properly, it is better to receive communion at all the liturgies that are celebrated during this week.
Liturgies are celebrated on the first three days of Holy Week Presanctified Gifts. These days it is quite problematic to attend all services.
But starting from Wednesday evening, you need to be constantly in the temple: on Wednesday evening, be in the temple, in Maundy Thursday to partake of the most pure Body and Blood of Christ, which He commanded us to receive for the healing of soul and body, for the remission of sins and eternal life.
On Holy Saturday, every Christian also needs to take communion. It is worth saying that the liturgy of Holy Saturday is my favorite of the liturgical year, not only for me, but also for many priests. Only on this day can one feel such quiet and sublime Easter joy. The Easter holiday itself is such a bright, stormy celebration, it has a greater effect on our spiritual receptors.
Spiritual feelings are extremely heightened precisely during the liturgy of Holy Saturday, when on the one hand the Savior is already in the Tomb, but on the other hand we know that Christ has already conquered Hell. We know that Christ is about to rise again and appear to the apostles. And this quiet Easter joy is very, very felt precisely in the liturgy of Holy Saturday.
At this liturgy there is such a very symbolic moment when, during the singing of the prokemna, dark fast vestments are removed and replaced with light pre-Easter clothes. This also sets us up for Easter joy.
According to the liturgical regulations, Orthodox Christians are required to remain in churches throughout Bright Week, partaking of the Holy Mysteries of Christ daily. If possible, if this time can be freed from everyday worries, from vanity, from work, then it would be advisable to begin the sacrament of communion every day.
The rite of preparation for this Sacrament on Easter days is much shorter; for this you only need to read Easter clock and following to Holy Communion. The services are quite short, very dynamic, very upbeat and joyful. This will not be a burden in any way, but it will be a real celebration of Easter. After all, we partake of the Flesh of the crucified, buried and risen Christ, and when else but on the feast of Easter, when else but on Bright Week should we partake of the Flesh of Christ, who rose again for our salvation.
For some, the stumbling block is the question of how to fast before communion on Bright Week. My opinion is that Bright Week is the time that the Church especially highlights from the entire liturgical year. This is a time when fasting is directly prohibited by the liturgical regulations. And in preparation for communion one should not fast in any way. These are days of special joy, these are the days when we live in Christ, when we literally bathe in Easter joy. And since on these days fasting is categorically prohibited by the rules, and communion is prescribed by the rules, then on these days there is no need to fast in order to receive communion.
I emphasize that this is my opinion.
The correct opinion is the opinion of your confessor. And every Christian needs to have a confessor, and in matters of preparation for confession, for communion, and in general in all matters of spiritual life, one must consult with him.
My recommendations should be taken only as my opinion, but you must definitely consult with your confessor, a priest who knows you well, who knows all the features of your spiritual life, and act exactly as he advises you.
Archpriest Vladimir Novitsky: Readiness - in a contrite state of heart
To receive communion and confess correctly is always when we receive communion and confess with the fear of God and with contrition in our hearts, with a feeling of our unworthiness.
Not with a sense of accomplishment that we have fasted throughout Lent, and now have the right to receive communion, have now already reached a certain height and are completely legitimately entering Passion and approaching Easter. This will be completely unworthy before God.
And with dignity - always with contrition in the heart, with humility, with a sense of one’s sinfulness, with true repentance. And we can receive communion when there is this feeling, this sign of readiness.
Readiness does not lie in the number of prayers read, although this is also good. This is a means that helps us to humble ourselves, but, first of all, readiness lies in a humble, contrite state of heart. Then you can receive communion often, without restrictions.
Recorded by Larisa Boytsun, Tamara Amelina
Video: Vyacheslav Grabenko, Victor Aromshtam
Opinion of the clergy: Is it possible to receive communion on Easter? It would seem that the question is strange and not suitable for discussion in an official church publication. If you cannot receive communion, then why is the liturgy celebrated? Why is it necessary to shy away from the greatest Sacrament on the greatest Holiday?
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In the mid-80s, as a student at Moscow theological schools, and then as a novice and resident of the Trinity-Sergius Lavra, I remember that people almost did not receive communion on Easter. One of the reasons is related to the difficult situation in which the Church found itself during the years of Soviet power. But that power fell, and the situation changed dramatically: there have been a lot of communicants in the Trinity-Sergius Lavra for many years both on Easter and Bright Week. This is a correct, competent tradition. The fact that today there are still churches where they do not receive communion on Easter is a relic of the past. Let's pray that merciful Lord corrected the situation.
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His Eminence Vincent, Archbishop of Yekaterinburg and Verkhoturye, when asked by the Church Bulletin about cases of refusal of Communion on Easter, he answered:
Unfortunately, we have such a problem. On Easter, when some priests are already tired, they would not want to “delay” the service. Therefore, they limit the people with Communion - some to babies, others somehow at their own discretion. In fact, of course, everyone can and should receive communion. And, thank God, in many churches on Easter and other major holidays this correct order is slowly recovering.
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I am very surprised that such a tradition exists of not taking communion on Easter! In general, every time the liturgy is celebrated, the priest addresses those present in the church: “Come with the fear of God, faith and love,” that is, it is understood that there are always communicants at the liturgy, we serve for the sake of Communion.
Easter is the pinnacle of all holidays. If we do not receive communion, then how can we show that we are participating in this holiday, that we really want to be with the Lord Jesus Christ, Who said: “He who eats My flesh and drinks My blood abides in Me and I in him”? Of course, in the Jerusalem Church, Communion is celebrated in all churches on Easter. On this day, thousands of pilgrims come to Jerusalem, who, of course, want to partake of the Holy Gifts. Previously, in the Church of the Holy Sepulcher there was no custom of bringing out several Chalice, and the priest stood with the Chalice and administered communion from 4 to 9-10 o'clock in the morning until everyone had received communion. It was only under Patriarch Diodorus that the practice of carrying out several Cups was introduced, and now we give Communion to everyone in just an hour and a half.
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Schegumen Abraham Reidman, confessor of Novo-Tikhvinsky convent Ekaterinburg diocese:
Is it possible to receive communion on Easter? It would seem that the question is strange and not suitable for discussion in an official church publication. If you cannot receive communion, then why is the liturgy celebrated? Why is it necessary to shy away from the greatest Sacrament on the greatest Holiday? However, as it turns out, there are persistent misconceptions about this. Many believers believe that they should avoid it precisely because the Holiday is the greatest. Allegedly, approaching the Chalice on such a day is a sign of pride. The strangest thing is that not only church neophytes or superstitious grandmothers think so. This opinion is shared by many of our clergy brothers, including the rectors of churches. As a result, on Easter they are deprived of St. Sacraments for entire parishes.
I don’t know what is the basis for the conviction of some priests and parishioners that it is pride for adults to receive communion on Easter. But the Church’s opinion on this matter is well known.
The Holy Fathers say little about communion specifically on Easter (probably due to the fact that this issue was not raised in ancient times), but the statements found in their works are very categorical. From St. Nicodemus the Holy Mountain and St. Macarius of Corinth we read: “Those who, although they fast before Easter, do not receive communion on Easter, such people do not celebrate Easter.” The saints base this judgment on the fact that, in fact, Easter is Christ, as the Apostle says: “Our Easter, Christ, was sacrificed for us” (1 Cor. 5:7). Thus, celebrating Easter means communing with Easter - Christ, His Body and Blood.
“The meal is complete, enjoy, all of you. The well-fed calf, let no one come forth hungry...” What is St. John Chrysostom talking about in the Catechetical Sermon read at the Easter service, if not about communion? The Church calls Christ the well-fed calf. Thus, in the interpretation of the parable of the prodigal son, where the prodigal son means all of us, and the father is our Heavenly Father, it is said: “And the fatted calf for his sake (that is, for our sake. - Ed.) the Father will slay his only begotten son. , and gives His Flesh to partake of the Blood" (Synaxarion on the Sunday of the Prodigal Son).
Great Gregory Palamas lays down the law in the Decalogue for Christians to commune every Sunday and every great Feast. It is also noteworthy what is said in the “Tomos of Unity” about penances. Even persons subject to penance can receive communion on Easter, and specifically on Easter, but in our country a believer who spends Lent in abstinence and purity is deprived of what the Church prays for even before the start of Lent: “...we will carry the Lamb of God into the sacred and the luminous night of the Resurrection" (Meat Empty Week. Stichera on the verse of the evening). By the way, about chants. Is it any coincidence that it is on Easter and Bright Week that the Church sings “Receive the Body of Christ” (see Easter communion) before the Chalice is taken out, calling everyone present at the service to Communion?
However, I would not like to go to the other extreme. It cannot be argued that literally everyone should receive communion on Easter, including those who happen to be in church by accident. One can understand those pastors who fear that in the festive bustle people who are not prepared, who have not fasted, who have not been to confession, or who do not even belong to the Orthodox Church at all, will approach the Chalice. The same John Chrysostom said that it is unacceptable for people who are not ready to receive communion on Easter: “I see that there is a great disorder in this matter. For at other times you do not receive communion, although you are often pure, and when it comes "Easter, even if you have done some evil, you dare and take communion. O bad custom! O evil prejudice!" Let us emphasize that the great teacher of the Church said this not at all in order to prohibit communion on Easter, but in order to call people to be worthy of Communion: “Neither Epiphany nor Pentecost make people worthy of Communion, but sincerity and purity of soul make them worthy.” With this purity of soul you can receive communion whenever you are present at the Liturgy, and without it never receive communion... So that our words do not serve to condemn you even more, we ask you not that you should not come, but that you have made yourself worthy of both presence [at the Liturgy] and Communion.” So, the question of whether this or that person is worthy to receive Communion on Easter comes down to whether he is worthy of Communion at all. This question is decided by the confessor in confession, and of course he is not guided at all by whether the person in front of him is an adult or a child, a layman or a monk.
Those clergy who say that it is impossible to confess everyone on the eve of Easter can be advised to perform the Sacrament of Confession not the day before Easter, but from the first days Holy Week. One of the most authoritative manuals on pastoral theology says: “If... for the multitude of those confessing, the presbyter cannot manage on one day before communion, as is the custom, then nothing prevents those preparing to confess in two or three, or a whole week.” You can find several more options to solve the problem. The main thing is that people who are faithful Orthodox traditions, were not left without Communion on the Feast of Feasts.
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Priest Oleg Davydenkov - Doctor of Theology, Associate Professor, Head. Department of Eastern Churches and Eastern Christian Philology of PSTGU:
The tradition of not receiving communion on Easter is historically connected with the fact that in the Russian Church before the revolution they received communion quite rarely - usually from one to four times a year. They received communion during Great Lent: either in the first week or on Holy Week, but not on Easter.
In the 20s and 30s, as always happens in times of persecution, the tradition of frequent communion was revived, including on Easter. But already in the post-war 50-60s, for a number of reasons, the practice of rare communion returned again. One of the reasons is that after the war there was a very large influx of clergy coming from the western regions annexed to Soviet Union in 1939. These are the areas Western Ukraine and Belarus, which did not experience persecution of faith to the same extent as other regions of Russia, and therefore retained
Another reason is purely technical. It was almost impossible to administer Communion on Easter. There were so many people that, firstly, it was impossible to confess everyone. Secondly, since due to the crowded conditions people could literally hang in the air, pressed on all sides by the crowd in the church, it was physically impossible to come out with the Holy Chalice - it was dangerous to receive communion. It was also impossible to ensure that people who had not confessed did not approach the Chalice. Because of this, not only on Easter, but also on many twelve holidays, on parents' Saturdays they simply did not receive communion - if not in all, then in most Moscow churches. There is nothing even to say about cities like Novosibirsk, where there was generally one temple per city of a million.
Thus, the practice of not receiving communion on Easter, contrary to ancient church tradition, was established. But now, at least in Moscow, it has been almost completely overcome. This happened primarily thanks to preaching and personal example. His Holiness Patriarch Alexy, who always calls for frequent communion of the Holy Mysteries of Christ and personally administers communion to the church people at every patriarchal service. This is consistent with general Orthodox practice in other local Churches. For example, in Greece they receive communion on Easter, and this is considered normal.
The Holy Tradition of the Church clearly says that it is necessary to receive communion on Easter and every believer should strive for this. However, this is only possible for those who observed Lent, confessed, prepared and received the blessing of the priest for Communion.
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Read also on the topic:
- On the participation of the faithful in the Eucharist- rules regulating communion in the Russian Orthodox Church - approved at the Bishops' Conference of the Russian Orthodox Church, held on February 2 - 3, 2015
- Patriarch of Moscow and All Rus' Kirill called on believers to take communion as often as possible- Interfax-Religion
- The truth about the practice of frequent Communion- Yuri Maksimov
- On the controversy about frequent communion- Archpriest Andrei Dudchenko
- How often should one take communion?- Archpriest Mikhail Lyuboshchinsky
- Life as the Eucharist- Priest Dimitry Karpenko
- On Communion at Easter and Pentecost- Priest Valentin Ulyakhin
- "And you do not allow those who want to enter..."(On some motives for the controversy surrounding the Sacrament of the Eucharist) - Priest Andrei Spiridonov
- Preparation for Holy Communion: approaches that have developed for a completely different life- Archpriest Vladimir Vorobiev
- The question is not the frequency of communion, but the awareness of the need to unite with Christ- Archpriest Alexey Uminsky
- Communion is the most important event in a person’s life- Archpriest Valentin Asmus
- On frequent communion of the Holy Mysteries of Christ- Priest Daniil Sysoev
- The Sacrament of Confession and Communion of the Holy Mysteries of Christ(In connection with modern criticism of the old tradition of mandatory confession before communion of the Mysteries of Christ) - Hieromonk Sergius Troitsky
- Soviet-era practices of giving communion to Orthodox parishioners- Alexey Beglov
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About Communion on Bright Week
In the 66th canon of the VI Ecumenical Council it is said: “From the holy day of the Resurrection of Christ our God until the new week, throughout the entire week, the faithful must in the holy churches unceasingly practice psalms and spiritual songs, rejoicing and triumphant in Christ, and listening to the reading of the Divine Scriptures and Enjoying the Holy Mysteries. For in this way we will be resurrected together with Christ and ascended."
Metropolitan Timothy of Vostra, Patriarchate of Jerusalem:
Regarding communion on Bright Week, we adhere to the fact that the week following Easter represents one Easter day. This is what the Church itself says, and this is evident in the services of this week. Therefore, our Patriarch Theophilus blessed everyone who observed the entire Great Lent until Great Saturday to receive communion on Bright Week without fasting. The only thing is that in the evening before communion, everyone is recommended to abstain from meat. And if during the day a person ate meat and milk, this is normal.
Question about receiving communion without fasting in others continuous weeks We leave it to the confessor for consideration. In general, the Jerusalem Church is for frequent communion. Our parishioners receive communion every Sunday. And it is right. Communion prevents a person from sinning. Look - he took communion on Sunday, and then tries to retain grace within himself for at least two or three days. “Why, I have accepted Christ into myself! I cannot insult Him.” Then the middle of the week comes, and he remembers that on Sunday he will go to Communion - he needs to prepare, fast, and maintain purity in his deeds and thoughts. This is how a correct Christian life is formed, this is how we try to be with Christ.
Your Eminence Georgy, Archbishop of Nizhny Novgorod and Arzamas:
Another question during Bright Week is related to fasting and confession. The confessors of the Trinity-Sergius Lavra always bless this way: the fast is weakened, but in the evening before Communion it is necessary to abstain from fasting food, and you can receive communion. If you feel that your conscience is troubled, you need to go to a priest and confess.
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P.S. We simply cannot help but mention the arguments of opponents of communion on Easter:
Here are the words of Archbishop of Novosibirsk and Berdsk Tikhon Emelyanov:"In the Ascension Cathedral on Easter, the laity do not receive communion, only children. This is an ancient Russian tradition for the laity to refrain from receiving communion on Easter night. Church people who strive for spiritual life know that they could receive communion throughout Great Lent, and on Easter the Orthodox break their fast. Those who strive to receive communion on Easter are, as a rule, people who lack humility. They want to be higher in spiritual life than they actually are. Moreover, in some places it is already becoming fashionable to take communion on Easter, even among completely unchurched people who did not fast during Lent. They say it is a special grace to receive communion on this day. To be a spiritual person, you need to carry the cross of Christian life throughout your life, live according to the commandments, and observe the Church Charter. There are many conditions for saving the soul, but some people think: he took communion on Easter and was sanctified for the whole year. We must remember that taking communion can not only lead to healing of the soul and body, but also to judgment and condemnation.
If a priest in his parish allows the laity to receive communion on Easter, then he does not sin in anything, and that is why the Liturgy is celebrated. And those laity who decide to take communion on this holy day must take a blessing from their confessor."
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Note by M.S. The words of the Novosibirsk bishop reminded me only of this:
"... and said: The scribes and Pharisees sat in the seat of Moses; therefore whatever they tell you to observe, observe and do; but do not do according to their deeds, for they say and do not do: they bind you with burdens that are heavy and unbearable and impose on the shoulders of people, but they themselves do not want to move a finger... Woe to you, scribes and Pharisees, hypocrites, close the Kingdom Heavenly to people, for you yourself do not enter and you do not allow those who want to enter" (Matthew 2-4, 23:13)
And the words “ancient Russian tradition” cause great bewilderment. Unfortunately, for a considerable number of people, antiquity becomes synonymous with truth.
1917 taught many nothing...
The question of Communion of the laity throughout the year and especially on Easter, Bright Week and during the period of Pentecost seems controversial to many. If no one doubts that on the day of the Last Supper of Jesus Christ on Holy Thursday we all receive communion, then there is information about Communion on Easter different points vision. Supporters and opponents find confirmation of their arguments in various fathers and teachers of the Church, and indicate their pros and cons.
The Practice of Communion of the Holy Mysteries of Christ in fifteen Local Orthodox Churches changes in time and space. The fact is that this practice is not an article of faith. The opinions of individual fathers and teachers of the Church from different countries and eras are perceived as teologomene, that is, as a private point of view, therefore, at the level of individual parishes, communities and monasteries, a lot depends on the specific abbot, abbot or confessor. There are also direct resolutions of the Ecumenical Councils on this subject.
During fasting, no questions arise: we all receive communion, purely preparing ourselves through fasting, prayer, and acts of repentance; that’s why we tithe the yearly circle of time—Lent. But how to receive communion on Holy Week and during the period of Pentecost?
Let us turn to the practice of the ancient Church. “They continued constantly in the teaching of the Apostles, in fellowship and in the breaking of bread and in prayer” (Acts 2:42), that is, they constantly received communion. And the entire book of Acts says that the first Christians of the apostolic age received communion constantly. Communion of the Body and Blood of Christ was for them a symbol of life in Christ and an essential moment of salvation, the most important thing in this fast-flowing life. Communion was everything to them. This is what the Apostle Paul says: “For to me to live is Christ, and to die is gain” (Phil. 1:21). Constantly receiving Holy Communion of the Body and Blood, Christians early centuries They were ready to live in Christ and to die for the sake of Christ, as evidenced by acts of martyrdom.
Naturally, all Christians gathered around the common Eucharistic Cup on Easter. But it should be noted that at first there was no fasting before Communion at all; first there was a common meal, prayer, and sermon. We read about this in the letters of the Apostle Paul and in Acts.
The Four Gospels do not regulate sacramental discipline. The evangelical weather forecasters talk not only about the Eucharist celebrated at the Last Supper in the Upper Room of Zion, but also about those events that were prototypes of the Eucharist. On the way to Emmaus, on the shore of Lake Gennesaret, during a miraculous catch of fish... In particular, when multiplying the loaves, Jesus says: “But I do not want to send them away without eating, lest they weaken on the way” (Matthew 15:32). Which road? Not only leading home, but also on the path of life. I don’t want to leave them without Communion - that’s what the Savior’s words are about. We sometimes think: “This person is not pure enough, he cannot receive communion.” But it is to him, according to the Gospel, that the Lord offers Himself in the Sacrament of the Eucharist, so that this person does not weaken on the road. We need the Body and Blood of Christ. Without this we will be much worse off.
Evangelist Mark, speaking about the multiplication of the loaves, emphasized that Jesus, when he came out, saw a multitude of people and took pity (Mark 6:34). The Lord took pity on us because we were like sheep without a shepherd. Jesus, multiplying the loaves, acts like a good shepherd, giving his life for the sheep. And the Apostle Paul reminds us that every time we eat the Eucharistic Bread, we proclaim the death of the Lord (1 Cor. 11:26). It was the 10th chapter of the Gospel of John, the chapter about the good shepherd, that was the ancient Easter reading when everyone received communion in the temple. But the Gospel does not say how often one should receive communion.
Fast requirements appeared only from the 4th–5th centuries. Modern church practice based on Church Tradition.
What is Communion? Reward for good behavior, because you fasted or prayed? No. Communion is That Body, that Blood of the Lord, without Which you, if you perish, you will perish completely.
Basil the Great responds in one of his letters to a woman named Caesarea Patricia: “It is good and beneficial to commune every day and partake of the Holy Body and Blood of Christ, since [the Lord] Himself clearly says: “He who eats My Flesh and drinks My Blood, has eternal life." Who doubts that to continually partake of life is nothing other than to live diversified?” (that is, to live with all mental and physical forces and feelings). Thus, Basil the Great, to whom we often attribute many penances excommunicating from Communion for sins, very highly valued worthy Communion every day.
John Chrysostom also allowed frequent Communion, especially on Easter and Bright Week. He writes that we should constantly resort to the Sacrament of the Eucharist, receive communion with due preparation, and then we can enjoy what we desire. After all, the true Easter and the true holiday of the soul is Christ, Who is sacrificed in the Sacrament. Lent, that is, Great Lent, occurs once a year, and Easter three times a week, when you receive communion. And sometimes four, or rather, as many times as we want, for Easter is not fasting, but Communion. Preparation does not consist in reading three canons for a week or forty days of fasting, but in cleansing the conscience.
The prudent thief needed a few seconds on the cross to clear his conscience, recognize the Crucified Messiah and be the first to enter the Kingdom of Heaven. For some, it takes a year or more, sometimes their whole life, like Mary of Egypt, to partake of the Most Pure Body and Blood. If the heart requires Communion, then it should receive communion both on Holy Thursday, and on Holy Saturday, on which the Annunciation falls this year, and on Easter. One confession the day before is enough, unless the person has committed a sin that needs to be confessed.
“Whom should we praise,” says John Chrysostom, “those who receive communion once a year, those who receive communion often, or those who rarely? No, let us praise those who approach with a clear conscience, a pure heart, and an impeccable life.”
And confirmation that Communion is possible on Bright Week is in all the most ancient anaphoras. In the prayer before Communion it is said: “Grant by Thy sovereign hand to give us Thy Most Pure Body and Honest Blood, and to us to all people.” We read these words on Easter Liturgy John Chrysostom, which testifies to the general Communion of the laity. After Communion, the priest and people thank God for this great grace with which they are awarded.
The issue of sacramental discipline became controversial only in the Middle Ages. After the fall of Constantinople in 1453, the Greek Church experienced a deep decline in theological education. From 2nd half of the XVIII century, the revival of spiritual life in Greece begins.
The question of when and how often one should take communion was raised by the so-called Kolivadas, monks from Mount Athos. They received their nickname due to their opposition to performing a memorial service over the koliv on Sundays. Now, 250 years later, when the first Kolyvads, such as Macarius of Corinth, Nicodemus of the Holy Mountain, Athanasius of Paria, became glorified saints, this nickname sounds very worthy. “The memorial service,” they said, “distorts the joyful character of Sunday, on which Christians should receive communion, and not remember the dead.” The dispute over the koliva lasted for more than 60 years, many kolivads suffered severe persecution, some were removed from Mount Athos and deprived of the priesthood. However, this dispute served as the beginning of a theological discussion on Mount Athos. The Kolivadas were universally recognized as traditionalists, and the actions of their opponents looked like attempts to adapt the Tradition of the Church to the needs of the time. They, for example, argued that only clergy could receive communion on Bright Week. It is noteworthy that Saint John of Kronstadt, also a defender of frequent Communion, wrote that the priest who receives communion on Easter and Bright Week alone, and does not give communion to his parishioners, is like a shepherd who shepherds only himself.
You should not refer to some Greek books of hours, which indicate that Christians should receive communion 3 times a year. A similar prescription migrated to Russia, and until the beginning of the twentieth century, communion was rarely received in our country, mainly during Lent, sometimes on Angel’s Day, but no more than 5 times a year. However, this instruction in Greece was related to the penances imposed, and not to the prohibition of frequent Communion.
If you want to receive Communion on Bright Week, you need to understand that worthy Communion is connected with the condition of the heart, not the stomach. Fasting is a preparation, but by no means a condition that can interfere with Communion. The main thing is that the heart is cleansed. And then you can take communion on Bright Week, trying not to overeat the day before and abstain from fast food for at least one day.
Nowadays, many sick people are prohibited from fasting at all, and people who suffer from diabetes are allowed to eat even before Communion, not to mention those who vitally need to take medicine in the morning. The essential condition of fasting is life in Christ. When a person wants to receive Communion, let him know that no matter how he prepares, he is not worthy of Communion, but the Lord wants, desires and gives Himself as a Sacrifice, so that the person becomes a partaker of the Divine nature, so that he is converted and saved.
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