Easter, or Bright Sunday of Christ, is one of the main holidays celebrated by Orthodox believers. This is the day when they rejoice at the resurrection of the Savior, meaning the victory of Light over Darkness, Life over Death. It is no coincidence that this holiday precedes the longest Lent - a time given to Christians for purification, recognition of sins and their atonement, pacification of passions and deliverance from bad habits so that, renewed, they can fully rejoice at the coming of the Bright Day.

However, those who did not fast, according to Orthodox canons, can also celebrate Easter - the doors of churches are open to everyone who wants to rejoice in the Bright Resurrection of Christ.

When does the Easter service begin?

Orthodox believers traditionally begin preparing for one of the most important nights in the second half Easter week, since Thursday. It is on this day that Easter cakes are baked and Easter celebrated. Early on Saturday morning, both must be taken to church to be blessed. And on the night from Saturday to Sunday you have to go to the Procession of the Cross. This service marks the beginning of the Feast of Light Christ's Sunday, Easter.

During the evening service in churches there are readings of scriptures about the holy apostles, who testify to the Resurrection of Christ. The Easter service itself begins at 23:00. During the solemn ceremony, believers, together with the priests, walk around the temple, which symbolizes the movement towards the Savior. After this, everyone returns to the temple, where the whole world offers prayers of thanks.

Rules of conduct during the Easter service

A worldly person who rarely attends church services and decides to spend the festive Easter night in church needs to know some rules so that, firstly, he does not unwittingly offend the feelings of believers, and secondly, he himself does not experience awkwardness that can darken the entire bright holiday.

There are actually few basic rules. And it’s easy to remember them.

• clothing should not only be neat, but also modest. A woman should not come to church in trousers, only in a dress or skirt that is knee-length or longer. And, of course, no cleavage. The head must be covered.
• You must be baptized without gloves.
• You cannot talk loudly in church and your mobile phone must be turned off.
• You cannot stand with your back to the altar.

However, all these rules apply equally to all visits to the temple.

And one more important point. It is possible to salute and congratulate each other on the Resurrection of the Savior only after the end of the service, so as not to disturb those who are praying in the church.

The rector and the deacon incense the icon, those present and the deacon, then the deacon incenses the rector himself. After this, the rector, facing the East, marks the closed church doors with a censer three times in the shape of a cross and says in a loud voice the beginning of Matins (without the deacon’s preliminary exclamation “Bless, Master”): “Glory to the Holy Ones, and the Consubstantial, and the Life-Giving, and the Indivisible Trinity, always, now and ever and ever.” Chorus: "Amen." The clergy sings the troparion three times: “Christ is risen.” The choir repeats the troparion three times.

Then the clergy sings the verses: “May God rise again,” the choir after each verse of the troparion: “Christ is risen.” After “And now” the clergy sing the first half of the troparion “Christ is Risen”, the choir finishes singing: “And to those in the tombs he gave life.”

At this moment the church doors open and procession while singing the troparion “Christ is Risen” he enters the temple. Everyone enters the temple, rejoicing and rejoicing, “seeing the King Christ from the tomb, like the Bridegroom coming.”

The rector and his concelebrants enter the altar, and the deacon on the solea pronounces the great litany. After the great litany, the Easter canon is sung, filled with unearthly joy - the creation of the great and divinely inspired hymn-maker St. John of Damascus (8th century). Initial words The irmos of each song are sung in the altar, the choir continues the following words of the irmos. After each troparion of the song there is a refrain “Christ is risen from the dead.” Each hymn ends with the repetition of the irmos and the final singing of the troparion “Christ is Risen.”

According to the Rules, the canon should be sung at 16, the irmos at 4 and the troparia at 12.

During each song of the canon, the priest and deacon cense the altar, the iconostasis and those standing before them (the entire church is also censed). While censing the people, the priest greets those praying with the words “Christ is risen.” Believers answer: “Truly he is risen,” and, looking at the Cross in the hand of the priest, make the sign of the cross. At canto 8, the deacon performs incense with a candle in his left hand. He also greets the people with the words “Christ is risen.”

After each song and the final singing of the troparion “Christ is Risen,” the deacon pronounces a small litany, concluded with a special exclamation. These exclamations are given in the Typikon, the Colored Triodion and in the special book “Followment during the Holy and Great Week of Easter and throughout Easter Week.” After 3 songs and litanies - ipakoi: “Who preceded the morning even about Mary (Mary’s companion), and found the stone rolled away from the tomb” (The myrrh-bearing women who arrived before dawn with Mary and found the stone rolled away from the tomb). After the 6th canto and litanies - the kontakion “Although thou didst descend into the grave, the Immortal One” and the ikos “Even before the sun the Sun sometimes set into the grave.” On the 8th canto, before the trinitarian “Father Almighty,” the chorus “is sung.” Holy Trinity“Our God, glory to You.” At song 9, the chorus “Christ is risen from the dead” is not sung, but special choruses for the Iirmos and troparia are sung. The first chorus to the Irmos “My soul magnifies Christ, the Giver of Life, who rose three days from the grave.” 9 songs each - exapostilary “Having fallen asleep in the flesh, as if dead” (three times) - in the altar and on the choir.

On the praises: “Every breath” (chapter 1) and the stichera of the resurrection on 4, after which the stichera of Easter are sung with the verses “May God rise again, and His enemies be scattered.” The sacred Easter has appeared to us today.” When singing the stichera of Easter, the clergy usually offer Christ in the altar. Christening with believers is usually postponed until the end of the service due to the large crowd.

After the stichera, the “Catechetical Sermon of St. John Chrysostom” is read, beginning with the words: “If anyone is pious and God-loving.” In this word, based on the parable of those who worked in the vineyard (), everyone is called to enjoy the bright celebration and enter into the joy of our Lord. After this Easter word, the troparion to St. John Chrysostom is sung - the only hymn to the saint in the Easter service.

Then two litanies are pronounced: “Have mercy on us, O God” and “Let us fulfill our morning prayer to the Lord.” After the exclamation “You are so merciful,” the deacon exclaims: “Wisdom.” Choir: “Bless.” Abbot: “Blessed be Christ our God.” Choir: “Amen. God confirm." The rector with a cross in his hand sings: “Christ is risen from the dead” (instead of: “Glory to Thee, Christ God”). The choir finishes singing: “and gave life to those in the tombs.” The rector with the cross makes the dismissal: “Christ, risen from the dead, trampled down by death and bestowing life on those who are in the tombs, our true God.” This kind of dismissal occurs at all Easter services.

After the dismissal, overshadowing the people with the Cross on three sides, the abbot three times says the greeting: “Christ is risen,” and the people three times answer: “Truly he is risen.” The choir sings the troparion: “Christ is Risen” (three times). “And we have been given eternal life; we worship His three-day resurrection.” Then the choir proclaims many years To His Holiness the Patriarch.

EASTER CLOCK

The Easter Hours are sung on Easter and Bright Week. On Easter (Light) Week, 1 hour is sung after Matins, 3 and 6 hours - before the Liturgy, and 9 hours - before Vespers.

1 hour. After the exclamation: “Blessed are we,” the choir sings the troparion: “Christ is risen” (three times); “Having seen the Resurrection of Christ” (three times); ipakoi: “Preceding the morning even about Mary”; kontakion: “Although you descended into the grave, Immortal”; troparion: “Carnally in the grave, but in hell with the soul like God”; “Glory”: “Like the Life-Bearer, like the reddest of Paradise”; “And now”: “Highly sanctified Divine village, rejoice”; “Lord, have mercy” (40); “Glory, even now”: “More honorable Cherub”; “Bless you in the name of the Lord, father.” Priest: “Through the prayers of our holy fathers.” Choir: “Amen. Christ is risen" (three times); "Glory, even now"; “Lord, have mercy” (3); "Bless."

A priest with a cross in his hand performs the dismissal: “Christ, risen from the dead, trampled upon by death” (the saints are not remembered during the dismissal during the entire week).

3, 6 and 9 o'clock. Sung in the same way as 1 hour. In the daily cycle of worship they take the place of Compline and Midnight Office. The 3rd and 6th hours are usually sung together (no release after the 3rd hour).

The 3rd and 9th hours, like the 1st hour, begin with the exclamation of the priest: “Blessed are we.” The 6th and 9th hours also end with a holiday.

During the singing of the hours on Easter, proskomedia and the usual censing are performed. Immediately after the hours, the Liturgy of St. John Chrysostom is celebrated.

LITURGY

The Liturgy on Easter is “poranu”, labor for the sake of the vigil, which lasted throughout the entire Easter night.

The very rite of consecration of the artos is as follows. On the salt, on the prepared table, artos is placed (there may be several of them). Following the prayer behind the pulpit, the priest censes the artos. Deacon: “Let us pray to the Lord.” The priest reads a prayer from the Breviary (part 2) for the consecration of the artos: “God Almighty and Lord Almighty.” Chorus: "Amen." The priest sprinkles the artos with holy water, saying: “This artos is blessed and sanctified by sprinkling this sacred water, in the Name of the Father, and the Son and the Holy Spirit. Amen" (3). The choir, instead of: “Be the Name of the Lord,” sings: “Christ is risen” (3). The priest, instead of “Glory to Thee, O Christ God,” sings the troparion: “Christ is risen from the dead, trampled upon by death.” The choir finishes singing: “ And he gave life to those in the tombs.” And the dismissal of the Liturgy occurs, as at Matins.

On the day of Easter, the consecration of Easter cakes (homemade artos), pasokh, as well as eggs and “brown meat” is also performed as the first fruits of food, which from now on the laity are allowed to eat. The consecration of the “trash of meats” takes place outside the temple, since meat is not supposed to be brought into the temple. The priest reads a prayer from the Breviary: “To bless the meat on the Holy and Great Week of Easter.”

During the sprinkling of the brushes with holy water, the Easter canon and other Easter chants are sung.

If the consecration of Easter cakes and Easter eggs is performed on Holy Saturday before Bright Matins, then Easter hymns are not supposed to be sung during this consecration - the troparion of Great Saturday should be sung: “When you descended to death, Immortal Life.”

GREAT VESPERS ON THE FIRST DAY OF EASTER

Peculiarities Great Vespers on Easter day the following:

Vespers begins at 9 o'clock, which is sung according to the Easter rite. During the 9 o'clock hour the priest dresses in full priestly vestments.

The priest pronounces the initial exclamation of Vespers, “Blessed are we,” while tracing a cross with a censer. Then the same beginning as at Matins and the Liturgy.

Entrance with the Gospel.

Vespers on Easter week is preceded by the Easter 9th hour and has the same sequence as on the first day, in addition, at Vespers there is an entrance with a censer (and not with the Gospel). The Gospel, accordingly, is not read.

Prokimny are great, special for every day. At Vespers every day there are different voices. Vespers is served only in stole and phelonion.

If on Bright Week, starting on Monday, there is a feast of a great saint (for example, the Great Martyr George - April 23, Old Style) or a temple holiday, then the hymns of Easter are joined by hymns in honor of the saint: stichera, troparion, canon, etc. At Vespers, paremias are read, at Matins, polyeleos, sedate, 1 antiphon 4 voices are sung, the Gospel and prayer are read: “Save, O God, Thy people.” There is no great doxology. At the Liturgy - the Apostle, the Gospel and is involved in the day and the saint.

There is a custom on Friday Holy Week perform a ceremony in honor of the renovation of the temple Holy Mother of God, called the Life-Giving (“Life-Receiving”) Source. At Vespers and Matins special stichera are sung in honor of the Mother of God, and at Matins the canon of St. Nikephoros Callistus (14th century) is sung.

At the Liturgy - the prokeimenon, the Apostle and the Gospel - of the day and the Virgin Mary. After the Liturgy, a small consecration of water is usually performed.

FOMIN'S WEEK (FOMIN'S SUNDAY)

Bright Week ends (on the eighth day) with the Week (Sunday) of the Apostle Thomas, also called the Week of St. Thomas, which, as the end of Bright Week, from ancient times constituted a special celebration, as if a repetition of the Easter day itself, which is why it was called Antipascha (Greek - “instead of Easter” ).

From this day begins the circle of Weeks and Weeks of the whole year. On this day, the memory of the Resurrection of Christ is renewed for the first time, therefore the Week of Antipascha was also called the New Week, that is, the first, as well as the Day of Renewal or simply Renewal. This name is all the more fitting for this day, since it was on the eighth day that the Lord deigned to “renew” the joy of the Resurrection by His appearance to the holy apostles, including the Apostle Thomas, who, by touching the wounds of the Lord, became convinced of the reality of His Resurrection (in memory of this event, the Week received the name "Weeks of Fomina").

Calling the Sunday about Thomas the Day of Renewal also indicates the need for our spiritual renewal. We find an indication of this in many hymns of the Week service. Already in the troparion of the holiday, the risen Lord, who appeared to the Apostle Thomas, is glorified as “the Resurrection of all,” as the One who renews the right spirit in us: “The right spirit is renewed by those (i.e., the apostles) to us.” “Having made us new instead of old by His Cross, incorruptible instead of corruptible, Christ commanded us to live worthily in the renewal of life.”

The suffering of the Lord Jesus Christ on the cross was followed by His glorious resurrection, making us a “new creation.” The spring of renewal of our souls has come. “Today is spring for souls, for Christ has driven away the dark storm of our sin.” “The Queen of Times (spring) cheers the chosen people of the church.” “Today spring is fragrant, and the new creation rejoices.”

Pointing to the spring renewal of nature, awakening under the life-giving rays of the sun after winter sleep, the service on the Sunday of St. Thomas encourages Christians to awaken from the sleep of sin, turn to the Sun of Truth - Christ, open their souls to the life-giving action of grace and, having strengthened their faith, together with the Apostle Thomas joyfully exclaim: “My Lord and mine!”

And the Gospel, which is read at the Liturgy this Week (chapter 65), inspires us that “Blessed are those who have not seen and yet have believed”(). Blessed are those who, under the guidance of the holy fathers of the Orthodox Church, cognize the Word of God, humbly approach Him, “feel Him, experiencing” His Divine truths, in order to gain wisdom for salvation, experience confirmation in the faith and exclaim together with the Apostle Thomas: “My and mine Lord! »

FEATURES OF WORSHIP DURING THE WEEK OF ANTI-EASTER (FOMINO SUNDAY)

Before the start of the all-night vigil (before 9 o'clock), the royal doors are closed (usually they are closed on Saturday of Bright Week after the dismissal of the Liturgy). The Week of Fomin is the Week of Renewal of the Feast of the Resurrection of Christ, but in terms of the content of the service it is devoted mainly to the remembrance of the appearance of Christ after the resurrection to the apostles, including the Apostle Thomas. The Charter says that on the Sunday of Antipascha, just as on the twelve feasts, Sunday hymns from the Octoechos are not sung, but the entire service of the holiday is performed according to the Triodion. Easter hymns are not sung either: at Vespers and Matins the stichera of Easter are not sung, at Matins there is no Easter canon, which is repeated in the following Weeks; The irmos of the Easter canon are sung only as a mess.

This structure of the service aims to make more obvious the subject of the present celebration, which in itself is the most excellent testimony and proof of the truth of the resurrection of Christ, which we celebrated throughout the entire Easter week.

Beginning with St. Thomas Sunday, the versification of the Psalter is resumed at services (singing “Blessed is the man,” kathismas at Vespers and Matins, polyeleos, etc.). The All-Night Vigil and all weekday services, as well as the Liturgy, after Bright Week are performed in the usual manner (with the exception of some peculiarities).

At the beginning of Great Vespers on the Sunday of Antipascha, before the Six Psalms at Matins and after the initial exclamation of the Liturgy, the troparion is sung three times: “Christ is risen from the dead”; the same thing before the dismissal of the Liturgy (see more about this below).

At Matins, according to the polyeleos, the troparia: “The Council of Angels” are not sung. Before the icon of the “Descent into Hell” (the Resurrection of Christ) or before the Gospel after the polyeleos, the magnification is sung: “We magnify You, Life-Giving Christ, for our sake you descended into hell and raised everything with You.” It is not the current 1st tone that is powerful, but the first antiphon of the 4th tone – “From my youth.”

The canon is a “holiday”, but not Easter: “Let all people eat.” Katavasia – Easter Irmos: “Resurrection Day.” Chorus to the troparions of the canon of the “holiday” according to the Triodion: “Glory to Thee, our God, glory to Thee.” On song 9, “The Most Honest Cherub” is not sung; the deacon performs the usual incense before the local icon Mother of God Irmos sings: “For you, bright light.” The choir continues: “And we magnify the Mother of God, of exceeding glory and above all creatures, with songs.”

At the Liturgy: figurative, honorable: “The Angel cried out with Grace” and “Shine, shine.” At the end of the Liturgy, instead of “We have seen the true light,” “Christ is Risen” (once) is sung. By the exclamation: “Glory to Thee, Christ God” - “Christ is risen” - three times. And the dismissal: “Christ is risen from the dead, our true one” (the same dismissal at Matins).

The after-feast of Antipascha Week continues until Saturday; on Saturday - giving. Throughout the entire week of Fomina there is a troparion, kontakion, prokeimenon and communion - a holiday.

On the Sunday of Antipascha, Great Vespers is celebrated in the evening. After the initial exclamation, the reader reads the troparion three times: “Christ is risen,” then: “Come, let us worship,” and Psalm 103. There is no kathisma. Entrance with censer. The Great Prokeimenon: “Who is great like our God? You are God, work miracles." Then the usual sequence of Great Vespers. According to the Trisagion and “Our Father” - the troparion of the Holy Menaion; “Glory, even now” is the troparion of the holiday.

After the Week of Thomas, vespers on Sundays until Pentecost are without entrance and the great prokemena - like daily vespers.

On the Monday or Tuesday after Fomin Sunday is the day of Easter remembrance of the dead, known as Radonitsa. There is no service for this day in Triodion. Usually, after the evening or morning service (Liturgy), a full funeral service is held, at which Easter hymns are sung. Remembrance of the dead (requiem service) is also performed on this day in cemeteries, at graves, where believers, together with prayer, bring to their deceased relatives and all Orthodox Christians the joyful news of the Resurrection of Christ, foreshadowing the general resurrection of the dead and life “in the uneven days of the Kingdom of Christ.”

With St. Thomas Week, the usual commemoration of the dead begins every day (requiems, thirds, destinies, magpies, etc.), and the sacrament of marriage also begins to be celebrated.

FEATURES OF SERVICES ON SUNDAYS AND WEEKDAYS FROM FOMINAS WEEK

(FOMINA SUNDAY) BEFORE EASTER

The Weekly services from Easter (from the Sunday of St. Thomas) to Pentecost include hymns: 1) Easter; 2) Sunday (according to the voice of the Week) and 3) Colored Triodion. All these chants are collected and sequentially presented in the Colored Triodion.

Easter chants are designated in liturgical books with the word “Easter” (for example, “Easter canon”). Sunday chants are designated by the word “resurrection” (for example, “stichera are resurrected”). The chants of the Triodion are designated by the words: “Triodion”, “holiday”, “feast of the Triodion”, “real Week”, or the name of the Week: the myrrh-bearer, the paralytic, the blind; or in the word “dne” (for example, “sedalen dne”).

During the seven days after the day of Mid-Half, that is, on the days after the feast of Mid-Half, the word “holiday” indicates the hymns of Mid-Half, but not the hymns of the Week of the Paralytic or the Week of the Samaritan Woman.

During all the Weeks of the Colored Triodion, the Menaion is not sung, with the exception of the services of the Holy Great Martyr George the Victorious, the Holy Apostle and Evangelist John the Theologian, St. Nicholas the Wonderworker and the temple holiday: the services of the holy Menaion are sung at Compline.

On the weekdays, from the Week of St. Thomas to the celebration of Easter, the services of the Colored Triodion are combined with the services of the Menaion, while the hymns of the Triodion (stichera, troparia, canons) always follow before the Menaion.

SINGING AND READING THE TROPARION: “CHRIST IS RISEN.”

From St. Thomas Week until Easter, all services begin after the priest’s exclamation by singing three times or reading the troparion: “Christ is risen from the dead, trampled upon by death.”

The troparion “Christ is Risen” is sung by the clergy at the beginning of the all-night vigil and by the singers in the choir before the Six Psalms after the exclamation: “The blessing of the Lord is upon you.”

At the Liturgy, after the exclamation “Blessed is the Kingdom,” the clergy in the altar sing the troparion “Christ is Risen” twice, and the third time is just the beginning; the choir ends: “and to those in the tombs he gave life” (the royal doors open to the singing of “Christ is Risen”). At the Liturgy, instead of “We have seen the true light,” “Christ is risen” is sung (once); the rest of the Liturgy is as usual. So, after the exclamation: “With the fear of God,” the choir sings: “Blessed is he who comes in the name of the Lord” (but not “Christ is risen,” as at Easter). After the exclamation: “Always, now and ever,” the chant “Let our lips be filled” is sung. At the end of the Liturgy, before dismissal, after the exclamation: “Glory to Thee, Christ our God,” “Christ is Risen” is sung three times (quickly). At the end of all other services (vespers, matins and others) before dismissal after the exclamation: “Glory to Thee, Christ God” - the usual end: “Glory, and now” and so on.

According to another practice, adopted, for example, in the Kiev-Pechersk Lavra, the troparion “Christ is Risen” at the beginning of the all-night vigil, before the Six Psalms, at the beginning and at the end of the Liturgy is sung once in the altar by the clergy and twice in the choir.

Troparion: “Christ is Risen” is also sung at the beginning of a prayer service, requiem service, baptism, funeral service and other services.

The troparion “Christ is risen” is read at the beginning of all other services of the daily circle: at daily vespers, matins, at the hours, with the exception of the 6th hour, which, connecting with the 3rd hour, usually begins with the reading “Come, let us worship.”

The prayer “To the Heavenly King” is not read or sung until the Feast of Pentecost. Weekly Matins begins with the sixth psalm (the double psalm is not read).

At the Sunday all-night vigil, the stichera of Easter with the refrains “May God rise again” are sung only after the stichera at the stichera of Great Vespers, while at “Glory” the stichera of the holiday is sung. At the end of the stichera, “Christ is Risen” is sung only once, at the conclusion of the last stichera. In the stichera for praises, the stichera of Easter are not sung. On weekdays, the stichera of Easter are also not sung.

At Sunday all-night vigils, “Having seen the Resurrection of Christ” is sung three times. This distinctive feature Weeks of the Colored Triodion before Easter compared to the Weeks after Pentecost. On weekday matins, “Having seen the Resurrection of Christ” is sung (after kathismas) once.

The canon of Easter with the Mother of God is sung in conjunction with the canon of the Week on the Sunday of the Holy Myrrh-Bearing Women, as well as in the Sunday of the Paralytic, the Samaritan and the Blind. The chorus to the Theotokos troparia is: “Most Holy Theotokos, save us.” To the troparia of the Triodion the chorus: “Glory to Thee, our God, glory to Thee.” The final “Christ is Risen” (3) is not sung at the end of each song.

On hymn 9 the Easter choruses are not sung; hymn 9 is sung immediately after hymn 8 as follows. Irmos: “Shine, shine”, chorus: “Christ is risen from the dead” and troparion: “O Divine, oh dear one”, then chorus and troparion: “Oh, great Easter”, troparion of the Theotokos with chorus: “Most Holy Theotokos, save us ", after them the troparia of the Triodion canon are read with the refrain to the troparia: “Glory to Thee, our God, glory to Thee.” After the canon there is the exapostilary of Easter.

On weekdays the Easter canon is not sung. On some holidays it is necessary to sing the Easter irmoses (but not the entire canon) at the katavasiya. The instruction of the Charter about singing on weekdays from the Week of St. Thomas until the celebration of Easter “canon of the holiday” should be understood in the sense that on these days the canon of the previous Week (Fomina, the Myrrh-Bearing Women, etc.) or Mid-West is sung from the Colored Triodion ( from the feast of Midnight until its giving).

Regarding the singing of the Easter canon, it should be noted that it is sung at matins only 12 times a year, namely: on all seven days of Easter week, in the Week of the Myrrh-Bearing Women, about the paralytic; about the Samaritan and the blind man, as well as about the celebration of Easter.

During all the weeks before Easter, I do not sing “The Most Honest Cherub.” (“The most honorable Cherub” is not sung on occasions when the Easter canon is sung). But at daily services, “The Most Honest Cherub” is sung.

We sing the Exapostilary “Flesh Asleep” in the same weeks when the Easter canon is sung. When the canon and exapostilary are sung, the royal doors open.

In the first hour, it is customary to sing instead of “The Ascended Voivode” the kontakion “Even if You Descended into the Grave.”

On weekdays and on Sundays (unless the Twelfth Feast occurs) during the singing of the Colored Triodion at the Liturgy, the Fine Antiphons (but not the daily antiphons) are always sung.

At the Liturgy after the small entrance, after Sunday troparion and the kontakion of Triodion, the kontakion of Easter is sung.

At the Liturgy, instead of “Worthy,” the following are sung: “Angel crying with grace” and “Shine, shine.”

Participated in Easter: “Receive the Body of Christ” is sung on all days before Easter, except for the Week of St. Thomas and Midsummer with its afterfeast.

On Sundays and weeks from St. Thomas Week until the celebration of Easter, the Sunday vacation is pronounced: “Christ, risen from the dead, our true one,” but not the Easter one (it is pronounced after Easter week only once - after the Liturgy on the day of Easter).

The Charter abolishes prostrations during public worship before the day of Pentecost.

By this time, those who carry the altar cross, banners, lantern and image of the Resurrection should stand in a certain order opposite the royal doors, near the salt; the singers also stand here (usually the one who carries the lantern stands in advance, at the end of the midnight office, far from the solea (almost in the middle of the temple); in front of him, closer to the solea, stands cross bearer, even closer to the salt - those who carry banners and light bearers with large candles; even closer are the singers in the ranks; near the salt itself - bearing the image of the Resurrection, a temple and revered image). Everyone first stands facing the east, and when the procession begins, everyone immediately turns to the West and calmly, without bothering each other, opens the procession. The singers and the icon of the Resurrection are followed in pairs: deacons with censers and priests (junior). Behind the priests, in the middle, comes the abbot with a three-candlestick and a Cross in his left hand and a censer in his right. Behind him on the right is the senior deacon with a candle.

At the closed western doors, the participants in the procession stop in this order: at the very doors of the temple, facing west, stands bearing the Cross, and on its sides are carrying banners. In front of the Cross, further from the door, also facing west, stands carrying the image of the Resurrection, and behind him are the candle-bearers with large candles and carrying a lantern. Those who carried other shrines are located on the sides of the one holding the image of the Resurrection in their hands - also facing west (sometimes the icon of the Resurrection and the Gospel are carried by junior priests). The priest (rector) stands opposite the image of the Resurrection, facing east.

The most ancient Charters of the Greek and Russian Churches say nothing about the procession around the temple. In ancient times, Easter Matins began either directly in the vestibule, from which they then moved into the church to sing Matins, or the priest went out into the vestibule from the altar through the northern doors, or directly through the western ones and began Matins in the vestibule. This was the case with us before the appearance of the Jerusalem Charter. The current order of the beginning of Matins originated in the 15th century, and was finally established in the liturgical practice of the Russian Church in the 17th century, according to the custom of the Church of Jerusalem, in which a procession of the cross takes place on the edicule before the start of Easter Matins. In the rest of the eastern Orthodox Churches the beginning of Easter Matins is similar to the order set out in the Typikon and the most ancient Greek liturgical books.

For an explanation of the Easter canon, see: M. Skaballanovich // Journal “Preaching Sheet”. 1913. N 1.

The priest who serves the Liturgy along with Matins on Easter Day must perform the entrance prayers before the Midnight Office or immediately after the Easter Midnight Office, and then put on (reading the prescribed prayers) in full vestments. As for the content of the entrance prayers, in view of the fact that the first place in them is occupied by penitential troparia, it is recommended on the days of Holy Easter, according to the custom of most monasteries, to perform entrance prayers according to the following order: after the initial exclamation and three times “Christ is Risen,” read from the sequence of hours: “ Preceding the morning”, “Even if You descended into the grave”, “Carnally in the grave”, “Glory” - “Like the Life-Bearer”, “And now” - “Highly sanctified Divine village”, and then from the usual entrance prayers it is necessary to read: “ “To Your most pure image”, “Mercy is the source” and “Lord, send down Your hand”. And so throughout Bright Week before the Liturgy (see: Collection of solutions to perplexed questions from pastoral practice. Issue 1. Kyiv, 1903. pp. 177–178, 181–182).

According to the Charter, on Easter week there are no weekly services dedicated to saints and sacred memories on each day of the week, and the priest and deacon preparing to serve the Liturgy on Easter week have no reason to read the usual canons ethereal Forces, John the Baptist and others, appointed by the Church Charter to be read according to the day. Usually on Easter week, in the evening, the priest and deacon read the Paschal canon (instead of the canon to the Sweetest Jesus), the canon for Holy Communion and the Easter 1st hour (instead of the evening prayers) or evening prayers. And in the morning - Easter 1st hour or morning prayers and prayers for communion.

The order of fragmentation of the arthos is indicated in the “Additional Trebnik” and in the “Trebnik in 2 parts” (Part 1). see also "Archpriest S.V. Bulgakov". Handbook for clergy. Kyiv, 1913.

For more information about the connection of the Colored Triodion with the Menaion on the weekdays from the Week of St. Thomas to the celebration of Pentecost, the singing of troparions, etc., see “ Liturgical instructions"for 1950 and 1951. Part 2.

Holy Week has arrived - the most important, poignant and sorrowful days of the whole year. This week's services are unique, it seems that if you miss one of them, you will lose something very important that this service will no longer be replenished. But combining work, attending services, caring for family and preparing for the Holiday is not an easy task. We asked Priest Alexander Ilyashenko, father of 12 children and grandfather of 14 grandchildren, to talk about how Holy Week is going on in their family.

- Father Alexander, readers often ask how to have time to prepare for Easter if you go to services during Holy Week? How do you prepare for Easter in your family?

Mother is trying to prepare everything for festive table in the first days of Holy Week, so that last days no longer cook, or do minimal chores. What can be prepared in advance, for example Easter cakes, is prepared at the beginning of the week, and we also try to buy the main products in advance, so that in the last days of Passion there is no need to waste time on it.

Of course, the children help with the cooking; for example, they peel the potatoes. Mother also loves to cook Easter cakes to give as gifts. Previously, I took part in the preparation, kneading the dough, but after taking ordination it no longer works, since services take up all the time.

Mother tries to go to services as much as her strength allows: from Wednesday evening, Maundy Thursday, Good Friday. And with children you need to be careful not to rip them off. We usually take small children to Liturgy on Maundy Thursday and to Children's Liturgy on Easter morning. You can also go to the removal of the Shroud if the temple is nearby, but with children you need to decide individually each time. This is hard for mom too. If a child can handle it, that’s good, but it’s better to save strength for Holy Saturday and Easter, so as not to get overtired.

At what age do you take children to night service?

Those who are 7-8 years old ask for it themselves.

Does it happen that you take them without asking their consent?

No, it is very difficult for a small child to survive without sleeping at night. He can lose his temper like that. Moreover, in the Nikolo-Kuznetsky church, where my family goes, children’s liturgy is served on Easter morning. About 400 - 500 children receive communion at such a liturgy. Such liturgies are served in many churches.

People often ask if it's a sin young man, not infirm, without children, go to service not at night, but in the morning?

To attend a night service or a morning service - you need to watch it within your strength. Celebrating a holiday at night is, of course, a special joy: both spiritual and emotional. There are very few such services a year; in most parish churches, night liturgies are served only on Christmas and Easter - especially solemn services are traditionally performed at night. But for example, on Mount Athos Sunday all-night vigils are celebrated at night. And still there are not many such services, just over 60 per year. The Church establishes this, taking into account human capabilities: The number of night vigils per year is limited.

Solemn night services contribute to a deeper prayerful experience and perception of the Holiday.

The festive Liturgy has ended, the festive feast begins. And here we are asked two questions. First, is it possible to celebrate the Holiday first in the parish, and not immediately organize a family celebration?

- Is it obligatory to attend the evening service on the day of the holiday itself - the evening of Easter, Easter Vespers?

Everyone must decide this for themselves. After night service need to regain strength. Not everyone, due to age, health and spiritual level, is able to go to church and take part in the service. But we must remember that the Lord rewards every effort that a person makes for his sake.

The evening service on this day is short, especially spiritual, solemn and joyful; the Great Prokeimenon is proclaimed at it, so, of course, it’s good if you manage to attend it.

Sometimes it is very difficult to combine work and services, for example. you finish work, and half the work has already passed...

Now in many temples, if we're talking about about cities, they begin to serve at 7 am, evening service start at 18.00, so you can find a temple where you can go before work and after.

This year the Annunciation falls on Holy Saturday. Readers ask us, is it possible to do some household chores on Annunciation?

Of course, we must try everything possible to do before. As for Holy Saturday, these events are so great that the events of the Annunciation fade into the background. Therefore, if people finish their work on Holy Saturday, then they can finish it on Annunciation. Although, it is certainly better to do everything in advance.

- Easter canon... Many people ask - is it possible to sing along with the choir?

My godfather sang this ditty:

Although, of course, the singing of the Easter canon, in my opinion, should be nationwide. It’s good to have the text of the service with you, especially on Passion - this week’s texts are especially meaningful and vivid.

- Father Alexander, can you tell us about how you celebrated Easter in Soviet time?

I remember once my wife and son, now he is Father Philip, came to church for Easter. And driving home was quite difficult. There was police stationed around the temple. The policeman tells us that the child cannot survive in the church, he is on his way home. We ask how - it’s far away! But they still don’t let us through.. The priest had to come out and take us to the temple. I remember one of the parishioners jumped over the church fence, then they had to hide in the bushes so that the police would not notice.

We wish our readers to spend Holy Week with dignity and celebrate the bright holiday of the Resurrection of Christ!

Anna Danilova spoke with Archpriest Alexander Ilyashenko

A bright holiday is approaching - the day of the Resurrection of Christ. Many will probably go to church to attend the service on Easter - together with their children, family and friends... But how many of us know exactly how the Easter service takes place? We will tell you what and how to do while in a temple or church...

Here it comes Holy Week, there are only a few days left until the Bright Resurrection of Christ... According to tradition, in the morning on Holy Thursday, believers bake Easter cakes and paint eggs, prepare Easter in the evening, and on Saturday take them to church to bless them. And on the night from Saturday to Sunday, the bright holiday of Easter begins...

So, original, bright, whimsical, and on the night from Saturday to Sunday, many believers go to the Procession of the Cross - a service that marks the beginning of Easter and the feast of the Resurrection of Christ. But not many people know everyone church rules. We will help you figure out how to behave correctly in church during the Easter service and what to do.

Easter is the main Christian holiday, which marks the victory of good over evil, life over death. The Easter holiday is preceded by a time of liberation from sins, passions, and addictions. For this, abstinence in food, entertainment, and emotions is prescribed. But even if you haven’t fasted, feel free to go to the temple and celebrate Bright Resurrection Christ's. According to tradition, on Holy Saturday, believers bring Easter cakes, colored eggs and other products to the church for the Easter table to bless them.

And on the night from Saturday to Sunday, a festive night service is held in churches, which usually begins around eleven in the evening and lasts until three or four in the morning:

• 1 In the evening (on Holy Saturday), the Acts of the Holy Apostles are read in the church, containing evidence of the Resurrection of Christ, followed by the Easter Midnight Office with the canon of Holy Saturday. The beginning of Easter Matins is preceded by a solemn religious procession around the temple, which follows against the sun (counterclockwise), which symbolizes walking towards the risen Savior. When the second half of the Easter troparion is sung, “And to those in the tombs he gave life,” the church doors open, the clergy and worshipers enter the temple.
• 2 At the end of Matins, while singing the words of the Easter stichera: “Let us embrace each other, brothers! And we will forgive all those who hate us through the resurrection,” believers say to each other, “Christ is risen!” - they answer “Truly he is risen!” It is better to kiss three times and give each other Easter eggs not in church, but after the service, so as not to be distracted from prayers and not provoke a crowd.
• 3 Then Matins turns into Divine Liturgy, believers partake of the Body and Blood of Christ. If you want to receive communion, you must confess in advance and receive the blessing of the priest.

A visit to a temple or church on the day of the Resurrection of Christ, especially during the Easter service, is a mandatory “point” of the holiday for every believer...

Now a little about general rules Behaviors in the temple that should be followed so as not to feel like a black sheep and not to embarrass other (more knowledgeable in church affairs) believers in the temple:

• Clothes must be clean and tidy. Women should wear a skirt or dress with sleeves at least to the elbow and skirt lengths to the knee or below. In Russia, it is customary that all girls and women cover their heads - and it does not matter whether it is a scarf, a hat, a cap or a beret. Avoid deep necklines and sheer fabrics. The use of cosmetics is not forbidden within reasonable limits, but it is better not to paint your lips so that when kissing icons and the cross during the Easter service you do not leave marks.
• there is one myth that females in critical days you can't go to church, but that's not true. On these days you can go to church, you can light candles and give notes, you can kiss icons, but it is better to refrain from participating in the sacraments (communion, baptism, wedding, etc.), however, this is not strict rule. If a spicy physiological moment gets into your plans, just consult a priest - it’s an everyday matter, there’s nothing wrong with that. And certainly - a woman can attend the Easter service,
• entering the church, you need to cross yourself three times with bows from the waist(three fingers and only right hand, even if you are left-handed). You need to be baptized while taking off your gloves or mittens. Men should remove their hats when entering an Orthodox church.
• during the Easter service(as during any other church service) you cannot talk loudly, use mobile phone and push aside those praying at the icons - when the service is over, you can pray and light candles at the icons, as well as submit notes about health and repose. Out of reverence, it is not customary to kiss the faces of saints depicted on icons.
• during worship you can't stand with your back to the altar. All women and men who have not received the blessing are prohibited from entering the altar.
• if you take children with you to the service, explain to them that they are not allowed to run, play pranks or laugh in church. If the child cries, try to calm him down so as not to disturb common prayer during the Easter service, or leave the temple for a short time until the baby calms down.
• light candles for the repose and health you need in different places: for the health of the living - in front of the icons of saints, for the repose of the dead - on the funeral table (a square candlestick with a crucifix), which is called “eve”. Notes about health and repose are given to the servers on a candle box, after which they are handed over to the priest at the altar. The names of people of other faiths, suicides and unbaptized people are not recorded in these commemorations.
• when the priest crosses you during the Easter service, Gospel and image, we must bow. One must be baptized with the words “Lord, have mercy”, “In the name of the Father and the Son and the Holy Spirit”, “Glory to the Father and the Son and the Holy Spirit” and other exclamations.
• if you want to ask anything, first turn to the priest with the words “Father, bless!”, and then ask a question. When accepting a blessing, fold your palms crosswise (palms up, right over left) and kiss the clergyman’s right hand, which is blessing you.
• leaving the temple at the end of the Easter service, cross yourself three times, make three bows from the waist when leaving the temple and when leaving the church gate, turning to face the temple.

We hope that these elementary, but very important rules will help you feel more confident in Orthodox church on any day, and during the service on Easter - in particular.

We thank the Department for External Church Relations of the Moscow Patriarchate for their assistance in writing the article.

The Easter holiday service may have a different starting time in individual parishes, just as weekday services may begin at different times. However, this service differs from everyday worship in its special solemnity.

Despite all the changes in modern world, remains one of the main and most favorite holidays for most Russians. The church's Easter services begin a week before Easter. At this time, parishioners go to church more often. There is a tradition according to which the doors of churches are no longer locked a few days before Easter, so that any believer has the opportunity to visit the Abode of God at a time that is more convenient for him.

Easter services are held throughout Bright Week (until Saturday inclusive). A special day is Saturday on the eve of the holiday itself. It is on this day that it ends Lent, and parishioners can already go to church so that the clergy can bless Easter cakes, eggs and other food for the festive table with holy water. On this same Saturday, there is an opportunity to remember your deceased relatives and light candles for the repose.

On Saturday evening, a night vigil begins, during which the laity go to the All-Night Vigil.

What and how to do in the house of God

In order not to bring confusion into the solemnity of the common service and to feel confident, there are some conventions that must be observed. The following rules will help you understand how to behave at the Easter service.

Behavior rules	Description
Appearance	Women should wear a long outfit and cover their heads. Deep rollouts and transparent fabrics should be avoided. It is better to avoid using cosmetics. Men should bare their heads when entering the temple.
How to enter and exit the temple?	At the entrance, you must make the sign of the cross three times and bow. When leaving, make the sign of the cross three times and bow near the church door and behind its gate.
Keep quiet	You should refrain from talking loudly and using a cell phone. Explain to children that they need to behave quietly.
During service	You need to stand facing the altar. When the priest makes the sign of the cross over the laity, bow down. Make the sign of the cross, hearing “Lord, have mercy,” “In the name of the Father and the Son and the Holy Spirit,” “Glory to the Father and the Son and the Holy Spirit.” Receiving the blessing, fold hands crosswise and kiss the blessing hand.
Questions	If you need to ask a priest a question, first you need to say: “Father, bless!” and only after that ask your question.

The Church is the abode of God, and therefore one should remember, no matter how long a person is there, his stay should be covered with reverence and love.

Stages and start times of the All-Night Vigil

The Easter night service is the most majestic and highly solemn of all types of worship. There is a belief that Easter night- the quietest night of the year. The white, gold and silver robes of the priests, choral chants, and the rolling sound of bells create a special atmosphere. The exclamation “Christ is Risen!”, which is sacred to every Orthodox Christian, touches the soul.

Easter night is marked by a festive service, which consists of several stages. First: bringing out the Shroud. It takes place on Good Friday at three o'clock in the afternoon - the same time that Jesus Christ died on the cross. Until the moment of removal, believers are prohibited from having fun, eating food and swimming on this day. After the laying of the Shroud in the temple, those fasting will be allowed to consume a small amount of bread and water. Then the following happens:

• singing stichera at the altar;
• procession;
• matins;
• matins and taking out artos (this is festive bread, which is then broken and distributed to the parishioners);
• liturgy.

Each stage of the ministry is important and under no circumstances is it ignored, since it has a special symbolism related to the story of the resurrection of the Lord. The night Easter service takes place just before twelve o'clock at night. The beginning of the Easter service is called “Easter Midnight Office”. After it, the Shroud, accompanied by the singing of “I will arise and be glorified...”, is brought into the altar and placed on the Great Throne, where it will remain for the Ascension.

Before twelve o'clock, three long strokes of the bell - Blagovest - are heard, which then intensifies the loudness of the measured strikes, announcing that the Easter holiday has begun. Then the churchmen sing three times, first quietly, and then louder, “Thy Resurrection, O Christ the Savior...”.

Matins and procession

At twelve o'clock at night matins and procession follow. To the sound of the bell ringing, priests with a crucifix, banners, faces of Saints, incense and church lamps move in a procession from the altar to the exit. Banner bearers, singers, candlebearers, deacons and clergy walk in pairs behind the lamp, the altarpiece on the cross and the icon of the Mother of God. The final pair of clergy carries the Gospel and the icon of the Resurrection of the Lord. The abbot leads the way in the festive procession. Lay people carry flaming candles.

The whole procession goes around the temple three times. It reads “Thy Resurrection, O Christ the Savior...”. At the same time, a peal of bells rings out over the temple of God, announcing the good news: “.” The priests greet the laity three times: “Christ is Risen!”

The entire procession stops in the vestibule. The ringing of the bells subsides, and to the singing of “Christ is risen from the dead...” the priest sprinkles holy water on those present. Afterwards it is read “May God rise again...”, and the laity exclaim: “Christ is risen.” As soon as it sounds: “Christ is risen from the dead...”, the priest symbolically describes a cross on the doors with a censer, and they open.

The departure from the temple and the closing of its entrance gates are symbolic.

Christians are leaving the arch of the Abode of God, just as Adam and Eve left the Garden of Eden. However, our Lord, having shed his blood, again opened the gates of heaven for humanity. And when the doors of the temple open again at Matins, the gates to eternal life are symbolically opened for believers.

Continuation of Matins and end of the night vigil

Ongoing morning service, as soon as the whole procession is again in the temple, where many candles and lamps are burning. The great litany is announced, the canon is sung and the small litany is pronounced, the luminary “Having fallen asleep in the flesh...” is sung, the stichera for Praise and the stichera for Easter are sung. At the end, the Word of John Chrysostom is read out, symbolically recalling the meaning and significance of the Resurrection of the Lord for all believers.

Matins concludes with “Let us embrace each other...”. After this, the laity kiss the cross in the hands of the clergyman and kiss Christ (three times symbolic kisses) with the priest. Matins lasts an average of 90 minutes. At the end of it, Orthodox Christians greet each other with the Good News of “Christ is Risen,” kiss Christ and exchange Easter eggs. The next stage is the Liturgy, at which the troparion, ...”, ipaka, kontakion, dismissal are sung and the Orthodox laity are blessed. Believers who have observed fasting go to confession with communion.

IN God's temples, where the Easter service is conducted simultaneously by several priests, the Gospel is read in several languages. This also carries a certain symbolism: this is how the Savior’s commandment to bring the Word of God into the world is observed. This stage lasts on average 120 minutes. After the Liturgy, the laity go home, break their fast and celebrate Easter with their family and loved ones.

The all-night Easter service, with its reverent atmosphere, is designed to introduce believers into the sacrament of communion with the Lord.