Order of the Divine Liturgy of our holy father John Chrysostom

See also Divine Liturgy of our Holy Father John Chrysostom A priest who intends to perform a divine sacrament must, first of all, be confessed (of sins) and reconciled with everyone, keep his heart, as far as he can, pure from evil thoughts, abstain (from food) in the evening and remain awake until the time of the sacred rite. When this time has come, he, after making the usual bow to the primate, enters the church and, in conjunction with the deacon, make three adorations to the east before the image of the Savior and the Most Holy Theotokos, and two choirs one at a time. When they bow, they quietly say the following prayer: “Lord our God! Stretch out Thy hand from Thy holy dwelling and give me strength for Thy service that lies ahead, so that, uncondemnedly presenting myself before Thy terrible altar, I perform a bloodless sacred rite, since power and glory belong to You forever and ever. Truly." Having entered the sanctuary 3, each one takes his surplice in his own hand and makes three bows to the east, saying to himself: “God! be merciful to me, a sinner! (Luke 18:13). Then the deacon, bowing his head, also holding the surplice with the orarion in his right hand, approaches the priest, saying: “Bless the surplice and orarion, Vladyka.” The priest, blessing with his hand, says: “Blessed is our God, constantly, now and always, and unto ages of ages. Truly." Then the deacon goes by himself to one side of the sanctuary and puts on the surplice, praying like this: “And my soul will rejoice in the Lord” (Ps. 34:9); “He clothed me with the robe of salvation, He clothed me with the robe of righteousness, as He laid a crown on me as on a bridegroom, and adorned me with ornaments like a bride” (Is. 61:10) 4, 2) “As on a bridegroom put a crown on me.” . And, having kissed the orarion, he places it on his left shoulder. Also, the priest himself, taking the surplice 5, blesses it, and, having kissed it, dresses (in it), saying to himself the previously spoken psalm, like a deacon. And taking the armlets, the priest, (taking one of them) with his right hand, says this: “Thy right hand, O Lord, is glorified in strength; Thy right hand, O Lord, has crushed the enemies, and by the multitude of Thy glory hast wiped out the adversaries” 6 (Exodus 15:6–7): “The right hand of the Lord creates power!” (Ps. 118:15), - with his left hand, says this: “Your hands created me and formed me” (Ps. 119:73). Then, taking the stole 7, blessing, kisses it; and, resting on his neck, he says: “Blessed is God, who pours out His grace on His priests, “like precious oil on the head, running down on the beard, Aaron’s beard, running down on the edges of his garment; like the dew of Hermon that descends on the mountains of Zion, for there the Lord commanded blessing and life forever” (Ps. 132:2, 3). And, taking the belt and blessing, he kisses and says: “Blessed is God who girdes me with strength” (Ps. 17:33) and pours out His grace, constantly, now and always, and forever and ever. Truly." Then, taking the loincloth 8 - if (the one wearing) is a proto-sinkel 9 of the great church 10, or someone else who has some dignity - and blessing it, kissing it, he says: “Gird Your sword on Your thigh, O Mighty One, with Your glory and Your beauty, and in this Your adornment hasten, sit on a chariot for the sake of truth and meekness and righteousness, and Your right hand will show You wondrous works” (Ps. 45:4, 5), constantly, now and always, and forever and ever. Truly." Then, taking the phelonion 11, and, blessing, kisses and says: “Your priests will be clothed with righteousness, and Your saints will rejoice” with joy (Ps. 132:9), constantly, now and always, and forever and ever. Truly." Then, going back to the offering, they wash their hands, saying: “I will wash my hands in innocence and walk around Your altar, O Lord, to proclaim with the voice of praise and tell all Your wonders. God! I have loved the habitation of Your house and the dwelling place of Your glory. Do not destroy my soul with sinners and my life with the bloodthirsty, who have crime in their hands, and whose right hand is full of bribery. But I walk in my integrity; deliver me... and have mercy on me. My foot is on the straight path; in the assemblies I will bless the Lord” (Ps. 25:6-12). The deacon prepares the sacred (paraphernalia): the holy paten 12 on the left side, the chalice on the right, and the rest with them. Then, having made three bows before the offering table, each one says: “God! be merciful to me, a sinner! (Luke 18:13), and have mercy on me"; and (also): “You, our Savior, who redeemed us “from the curse of the law” (Gal. 3:13) with your honest blood, nailed to the cross and pierced with a spear, who became for people a source of immortality, glory to you.” Then the deacon says: “Bless, Vladyka.” And the priest blesses: “Blessed is our God, constantly, now and always, and unto ages of ages. Truly." Then, the priest takes the prosphora with his left hand, and the holy spear with his right hand 13, and, making with it the sign (of the cross) over the sign of the seal on the prosphora, he says three times: “In... remembrance” (Luke 22:19) of the Lord and God and our Savior, Jesus Christ.” And immediately he thrusts the holy spear into the right side of the seal, and, cutting (from above), says: “He was led like a sheep to the slaughter.” Equally, piercing the holy spear on the left (side), he says: “And like a sheep that is gentle before its shearers is silent, so He did not open His mouth.” Piercing the holy spear on the upper side of the seal, he says: “He was taken from bonds and judgment.” Again, piercing the holy spear on the underside of the seal, he says: “Who will declare His generation” (Is. 53: 7, 8)? With each incision, the deacon says: “Let us pray to the Lord.” After this, holding his orarion with his right hand, the deacon says: “Lift up (the carved lamb), lord.” And the priest, pushing the holy spear from the side right side of the prosphora, raises the (cut out) holy bread, saying this: “It is cut off from the land of the living” (Is. 53:8), constantly, now and always, and forever and ever. Truly." And, placing it on its back (i.e., with the soft side up) on the holy paten, after the deacon says: “Sacrifice 14, master,” the priest sacrifices it crosswise, saying: “The Lamb of God is being sacrificed, who takes away the sin of the world (John 1:29), for the life of the world and salvation.” And he turns to the other side, with a cross at the top, and the deacon says: “Stick it in, sir.” The priest, piercing him with a holy spear from the right side, says: “And one of the soldiers pierced His side with a spear, and immediately blood and water flowed out” (John 19:34). The deacon pours wine 15 and water into the holy cup, first saying to the priest: “Bless, lord, this union.” And the priest blesses. Then, the priest, taking the second prosphora, says: “In honor and memory of our most blessed, glorious Lady, Mother of God and Ever-Virgin Mary, through whose intercession, Lord, accept this sacrifice on Your heavenly altar.” And, taking out the particle with the holy spear, he places it on the left side of the holy bread. Then, taking the third prosphora, he says: (In honor and memory) “the honest, glorious prophet, forerunner and baptist John, the holy glorious and all-praised apostles, the holy high priests, our fathers: Basil the Great, Gregory the Theologian and John Chrysostom, Athanasius, Cyril, Nicholas of Mir, and all the holy high priests, Saint the apostle, first martyr and archdeacon Stephen, the holy great martyrs: George, Demetrius, Theodore, and all the holy martyrs, our pious, God-bearing fathers: Anthony, Euthymius, Sainted Sheba, Onuphrius, Arseny, Athanasius of Athos, and all the pious, saints and unmercenary healers: Cosmas and Damian, Cyrus and John, Panteleimon and Hermolai, Sampson and Diomedes, Fallaleus and Tryphon, and others, the holy and righteous godfathers Joachim and Anna, Saint So-and-so (of the day), and all the saints, through whose prayers, God, look upon us.” And so (as before), taking out the particle, he places it below, on the left side. Then, taking another prosphora, he says: “For our archbishop, such and such, the honorable presbytery, the deaconry of Christ, and the entire priestly rank, for the memory and remission of sins (worthy of) the everlasting memory of the owners of this holy monastery (here the priest remembers by name both the living and the dead whom he desires), and forgive, philanthropic Lord, to all our Orthodox fathers and brothers, those who have fallen asleep with the hope of resurrection and eternal life in communion with You.” And so, taking out the particle, he places it below, on the left side. Then the deacon, taking the censer and incense 16, says to the priest: “Bless, lord, the incense”; and “Let us pray to the Lord.” And the priest says the prayer: “We offer incense to You, Christ God, “in the stench of the spiritual fragrance” (Sir. 50:17), which accept, O Master, on Your holy, heavenly and conceivable altar; and for this, send down upon us Your rich mercy, Your mercy, and bestow them on us, Your servants, who call upon Your name, the Father and the Son and the Holy Spirit, constantly, now and always, and unto the ages of ages. Truly." Deacon: “Let us pray to the Lord.” And the priest, having covered the star 17, places it on top of the bread and says: “And the star came and stood over the place where the Child was (Matthew 2:9) lying, constantly, now and always, and forever and ever. Truly." Deacon: “Let us pray to the Lord.” The priest, having covered the first cover, covers the holy bread with it and says: “The Lord reigns; He is clothed with majesty, the Lord is clothed with power [and] girded: therefore the world is firm, it will not be moved... To your house, O Lord, belongs holiness for a long time (Ps. 92:1, 5), constantly, now and always, and to the ages of ages. Truly." Deacon: “Let us pray to the Lord. Cover it, lord." And the priest, placing the second cover and closing the holy chalice, says: “His majesty covered the heavens, and the earth was filled with His glory (Hab. 3:3), constantly, now and always, and unto the ages of ages. Truly." Deacon: “Let us pray to the Lord. Shut it, sir." And the priest, enclosing the air 18 and closing both, says: “Shroud us “in the shadow of Your wings” (Ps. 16:8), our God, constantly, now and always, and unto the ages of ages. Truly." Then, both of them, folding their hands into a cross 19 and reverently bowing, say: “Blessed is our God, who has been so gracious, constantly, now and always, and unto the ages of ages. Truly." The deacon regarding the offer of honest gifts (says): “Let us pray to the Lord.” The priest (says) the prayer of the offer: “O God, our God, who sent heavenly bread as food for the whole World, our Lord and God Jesus Christ, Savior, Redeemer and Benefactor, who blesses and sanctifies us, bless this offer yourself and accept it on Your heavenly altar, remember how kind and loving of mankind they offered and for whom they offered, and keep us uncondemned in sacred performance of Your divine mysteries." Loudly: “For Thy all-honorable and majestic name, of the Father and the Son and the Holy Spirit, abides in holiness and glory, now and always, and unto the ages of ages. Truly." And after the prayer (the priest) makes a sentence, and ends 20, saying: “Glory to Thee, Christ God, our hope.” Deacon: “Glory to the Father and the Son and the Holy Spirit, now and always, and unto ages of ages. Truly." Priest: “May Christ, our true God, have mercy on us, as a good and loving God, through the intercession of our all-holy, pure, most blessed, glorious Lady, Mother of God and Ever-Virgin Mary, by the power of the honorable and life-giving cross, and (by the prayers of) all the saints.” Chorus (singing): “Truly.” And so, taking the censer, the deacon goes away and surrounds the holy throne, cross-shaped, around, saying to himself: “You, Christ, who fills everything, limitless, (were) in the tomb in body, and in hell, like God, in soul, and in paradise with the thief, and reigned on the throne with the Father and the Spirit.” And the fiftieth psalm says: “Have mercy on me, O God...” (Ps. 50:3). And, having showered the sanctuary and the entire church, he again enters the holy altar, and, having again showered the holy throne and the priest, puts the censer in its place, and he himself approaches the priest; and, standing together before the holy throne, bowing and praying to themselves, they say: “You, the heavenly King, the Comforter, the Spirit of truth (John 14:16, 17), present everywhere and filling everything, the treasury of goodness and the giver of the means for life, come and dwell in us, cleanse us from every stain and save, O good One, our souls”; also: “Glory to God in the highest, and on earth...” (Luke 2:14), twice; and: “Lord! open my mouth..." (Ps. 50:17), and so on - one day. Then the priest kisses the Gospel, and the deacon kisses the Holy Altar. Then the deacon, bowing his head before the priest, and holding his orarion with the three fingers of his right hand, says: “It’s time to pray to the Lord. Lord, bless." And the priest, making the sign (of the cross) over him, says: “Blessed is our God, constantly, now and always, and unto ages of ages. Truly." Deacon: “Pray, Vladyka, for me.” Priest: “May the Lord direct your steps (Ps. 119:133).” And again the deacon: “Remember, Vladyka, me.” Priest: “May the Lord God remember you in His kingdom, constantly, now and always, and forever and ever.” And the deacon: “Truly, truly, truly.” And, having bowed three times, they say to themselves: “Lord! open my mouth...", and so on. And after this, the deacon leaves the altar, and, bowing three times, says loudly: “Bless, Vladyka.” The priest says loudly: “Blessed (is) the kingdom of the Father and the Son and the Holy Spirit, now and always, and unto ages of ages.” Chorus (singing): “Truly.” The deacon loudly: “Let us pray to the Lord peacefully.” Chorus: “Lord, have mercy.” Deacon: “For heavenly peace and the salvation of our souls, let us pray to the Lord.” Chorus: “Lord, have mercy.” Deacon: “For peace (for) the whole world, the constancy of God’s holy Churches and the unity of all, let us pray to the Lord.” Chorus: “Lord, have mercy.” Deacon: “For this holy house and for those who enter it with faith, reverence and fear of God, let us pray to the Lord.” Chorus: “Lord, have mercy.” Deacon: “For our archbishop, such and such, the honorable presbytery, Christ’s deaconry, all the clergy and people, let us pray to the Lord.” Chorus: “Lord, have mercy.” Deacon: “For our most pious and God-protected kings, the whole royal house 21 and their army, let us pray to the Lord.” Chorus: “Lord, have mercy.” Deacon: “For help in war and for the subjugation of every enemy and enemy under their feet, let us pray to the Lord.” Chorus: “Lord, have mercy.” Deacon: “For this holy monastery, every city and country, and according to the faith of those living in them, let us pray to the Lord.” Chorus: “Lord, have mercy.” Deacon: “For the goodness of the air, the fertility of the earth and peaceful times, let us pray to the Lord.” Chorus: “Lord, have mercy.” Deacon: “For those who are sailing, traveling, sick, working, captive, and let us pray to the Lord for their salvation.” Chorus: “Lord, have mercy.” Deacon: “Let us pray to the Lord for deliverance from all grief, irritation, danger and inevitability.” Chorus: “Lord, have mercy.” Prayer of the first antiphon 22, quietly: “Lord, our God, whose power cannot be imagined, and whose glory cannot be embraced, whose mercy cannot be measured and whose love for mankind cannot be told, Himself, Master, in Your mercy look upon us and on this holy house, and show us and those who pray with us your rich mercy and your compassion.” When the priest in the altar says a quiet prayer, at the same time the deacon outside the altar says peaceful (petitions); * and if there is no deacon, the priest says a prayer after these peaceful (petitions) and proclamations. Deacon: “Take us to Yourself, save, have mercy and preserve us, O God, with Your grace.” Chorus: “Lord, have mercy.” Deacon: “We, remembering our all-holy, pure, most blessed, glorious Lady, Mother of God and Ever-Virgin Mary with all the saints, give ourselves, each other and our whole lives to Christ God.” Choir: “For you, Lord.” The priest loudly: “For to You belongs all glory, honor and worship, to the Father and the Son and the Holy Spirit, now and always, and unto the ages of ages.” Chorus: “True.” After peaceful (petitions), the choir sings the first antiphon, or, if it is Sunday, figurative (psalms) 23, or the daytime. Prayer of the second antiphon, quietly: “Lord our God, save Your people and bless Your “inheritance” (Is. 19:25), preserve Your Church in its fullness, sanctify those who love the beauty of Your house; You glorify them for this with Your divine power, and do not abandon us who trust in You.” Note to yourself: here it is the same as during the first prayer, whether there is a deacon or not. Deacon: “Let us peacefully pray to the Lord again and again.” Chorus: “Lord, have mercy.” Deacon: “Take us to Yourself, save, have mercy and preserve us, O God, with Your grace.” Chorus: “Lord, have mercy.” Deacon: “We, remembering our all-holy, pure, most blessed, glorious Lady, Mother of God and Ever-Virgin Mary with all the saints, give ourselves, each other and our whole lives to Christ God.” Choir: “For you, Lord.” The priest loudly: “For Thine is the authority, and Thine is the kingdom, the power and the glory, of the Father and the Son and the Holy Spirit, now and always, and unto the ages of ages.” Chorus: “True.” After the second peaceful (petitions), the choir sings the second antiphon, or, if it is Sunday, the second figurative (psalm), or daytime. Prayer of the third antiphon, quietly: “You, who gave us these common and concordant prayers, promised to fulfill requests, with the consent of two and three in Your name, and now You Yourself fulfill the requests of Your servants, in accordance with (their) benefit, providing us with the means in the present age to know Your truth, and having the gift of eternal life in the future (age).” Note to yourself: here it is the same as during the first and second prayers, whether there is a deacon or not. The priest loudly: “Because You remain a good and humane God, we glorify You, Father and Son and Holy Spirit, now and always, and unto the ages of ages.” Chorus: “True.” Here the choir sings the third antiphon, or the third - sixth (song of the canon) 24; and if it is also a Sunday, he sings the 25 beatitudes and (in honor of) the saint of the day. When the choir reaches “Glory to the Father,” the priest and deacon make three adorations before the Holy Altar. Then the priest, taking the Holy Gospel, gives (it) to the deacon, and, leaving through the door of the north side (altar), they go to the usual place, make a small entrance and both bow their heads - and when the deacon, also holding the orarion together with three fingers, quietly says: “Let us pray to the Lord,” (then) the priest says the prayer of entry. Prayer of entry of the Holy Gospel, quietly: “Sovereign, Lord our God, who established in heaven, in the service of Your glory, the ranks and armies of angels and archangels, make sure that with our entrance there is an entrance of holy angels, serving with us and co-glorifying Your goodness.” Loudly: “For unto You is due all glory, honor, and worship, to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto the ages of ages.” Chorus: “True.” After completing the prayer, the deacon says to the priest: “Bless, Vladyka, the holy entrance,” also pointing with the orar to the east. And the priest, making a cross on the eastern (side), says: “Blessed is the entrance of Your saints, constantly, now and always, and forever and ever. Truly." Then the deacon approaches the bishop, if he is present, and (he) kisses the Gospel, or the priest kisses it; and, after performing the last troparion 26, the deacon enters the middle, and, standing in front of the priest, raises his hands a little and speaks loudly, showing the Holy Gospel: “Straightforward wisdom” 27. Then he himself and the priest behind him, having bowed, enter the holy altar; and the deacon places the holy Gospel on the holy altar, and the singers say the usual troparia and (in honor of) the daily saint. And when they reach the last, the deacon, bowing his head and holding the orarion in his hand, says to the priest: “Bless, Vladyka, the time of the Trisagion 28. And the priest, making the sign (of the cross) over him, says: “Because You, our God, are holy, constantly, now and always.” After performing the troparion, the deacon walks near the holy doors and shows the orarion outside (to those standing), loudly saying: “And forever and ever.” Chorus: “True.” When the choir sings the trisagion, the priest prays quietly. Prayer of the Trisagion, quietly: “You, holy God, resting among the saints, sung by the most holy voice of the Seraphim, glorified by the Cherubim, receiving worship from every heavenly power, bringing everything from non-existence into existence, creating man in Your image and likeness and adorning (him) with every Thy gift, giving wisdom and understanding to those who ask, not despising sinner, but who has appointed (him) repentance for the purpose of salvation and having deigned us, Your lowly and unworthy servants, to stand at this hour before the glory of Your holy altar and offer You due worship and glorification - yourself, Master, accept the triholy hymn and from our sinful lips, visit us with Your kindness, forgive us every, voluntary and involuntary, sin, sanctify our souls and bodies and grant us to serve You piously all the days of our lives, through the intercession of the Holy Mother of God and all the saints who have become pleasing to You from eternity.” Loudly: “Because You, our God, are holy, and We glorify You, Father and Son and Holy Spirit, now and always, and unto ages of ages.” Chorus: “True.” At the end of this (prayer), when the choir sings “Glory and now,” the priest and deacon themselves also sing the trisagion, at the same time making three adorations before the holy altar. Then, the deacon says to the priest: “Bless, Vladyka,” 29, and they go to the seat 30. And the priest, leaving, says: “Blessed is he who comes in the name of the Lord” (John 12:13). Deacon: “Bless, lord, the heavenly seat.” And the priest: “Blessed are You on the throne of the glory of Your kingdom, “who sits on the Cherubim” (2 Kings 19:15), constantly, now and always, and forever and ever. Truly." And after performing the Trisagion, the deacon, reaching the door, says: “Let us be careful.” And the priest: “Peace to all.” Deacon: "Wisdom." And the reader begins: “Praise God. Psalm of David" 31. And again the deacon: “Let’s be careful.” The reader (says) the prokeimenon of the 32nd apostle and the day. And again the deacon: “Let’s be careful.” And, after the apostle has fulfilled himself, the priest loudly says: “Peace be with you.” Deacon: "Wisdom." And the chorus: “Praise God. Psalm of David" 33. And the deacon, taking the censer and incense, approaches the priest, saying: “Bless the incense, lord.” When the priest blesses and says this prayer: “We offer incense to You, Christ our God, in the “smelling aroma” (Sir. 50:17) of the spiritual; For this reason, bestow upon us the divine grace of Your all-holy Spirit, constantly, now and always, and unto the ages of ages. Truly 34, the deacon surrounds the holy altar, the entire sanctuary and the air 35. And after that, putting the censer aside, he goes to the priest, and, bowing his head towards him, also holding the orarion with the Holy Gospel with his upper fingers, that is, in that place of the holy throne, he says: “Bless, Vladyka, the evangelist, the holy apostle and evangelist, such and such.” The priest, making the sign (of the cross) over him, says: “God, through the intercession of the holy, glorious apostle and evangelist, such and such, may he give you, with your gospel (with) much power, a word for the gospel” 36. And the deacon, having said: “Truly,” having reverently bowed to the holy Gospel and leaving, preceded by lamps and incense, through the holy doors, goes and stands at the top of the pulpit 37, or at the appointed place. The priest, standing before the holy throne, looking to the west, says loudly: “Straightforward wisdom. Let us listen to the Holy Gospel." And the deacon: “From (the Gospel) according to such and such a holy Gospel.” And the priest: “Let’s be careful.” After the Gospel has been fulfilled, the priest says to the deacon: “Peace be with you.” And the deacon, having reached the holy doors, gives the holy Gospel to the priest. Then, standing in his usual place, (the deacon) begins like this: “Let us say everything with all our hearts, and let us say it with all our thoughts.” Chorus: “Lord, have mercy.” Deacon: “Lord Almighty, God of our fathers, we pray to You: listen and have mercy.” Chorus: “Lord, have mercy.” Deacon: “Have mercy on us, O God: according to Your great mercy, we pray to You, O Lord: listen.” Chorus: “Lord, have mercy.” Deacon: “We also pray for our most pious and God-protected kings, (for) power, victory, constancy, peace, health, their salvation, and especially (for) the assistance of the Lord our God, their success in everything and the subjugation of every enemy and adversary under their feet.” Chorus: “Lord, have mercy.” The priest says this prayer quietly: “Lord our God, accept this intense prayer from Your servants, have mercy on us according to the multitude of Your mercy and send Your mercy on us and on all Your people, who expect rich mercy from You.” Loudly: “Because You remain a merciful and humane God, we glorify You, the Father. and the Son and the Holy Spirit, now and always, and unto the ages of ages.” Chorus: “True.” Deacon: “Those who are being instructed, 38 pray to the Lord.” Chorus: “Lord, have mercy.” Deacon: “We believers will pray for those being instructed, so that the Lord will have mercy on them.” Chorus: “Lord, have mercy.” Deacon: “Let Him instruct them in the word of truth.” Chorus: “Lord, have mercy.” Deacon: “Let the Gospel of truth be revealed to them.” Chorus: “Lord, have mercy.” Deacon: “Let him unite them with His holy, universal and apostolic Church.” Chorus: “Lord, have mercy.” Deacon: “Save, have mercy, take them to Yourself and preserve them, God, by Your grace.” Chorus: “Lord, have mercy.” Deacon: “You who are being taught, bow your heads before the Lord.” Choir: “For you, Lord.” Prayer (for) those being instructed, before the holy offering (of gifts), which the priest says quietly: “Lord, our God, who lives on high and despises low, who sent His only begotten Son, God, our Lord Jesus Christ, as salvation for the human race - look at Your instructed servants, bowing their necks before You, grant them at a convenient time the font of regeneration, forgiveness of sins and incorruptibility garments, unite them with Your holy, universal and apostolic Church and number them among Your chosen flock.” Loudly: “So that they too may glorify with us Your all-honorable and majestic name, the Father and the Son and the Holy Spirit, now and always, and forever and ever.” Chorus: “True.” After this proclamation, the priest takes the iliton 39 and, according to custom, unfolds (it). Deacon: “Those who are being taught - come 40, those who are being taught - come, those who are being taught - come. Let none of the disciples remain (here). Those who are (essentially) believers, let us again and again peacefully pray to the Lord.” Chorus: “Lord, have mercy.” The first prayer (for) the believers, which the priest says quietly after opening the orithon: “We thank You, O Lord, God of hosts, who has now made us worthy to stand near Your holy altar and fall before Your mercy regarding our sins and the ignorance of the people; accept, O God, our prayer, make us worthy to offer You prayers, supplications and bloodless sacrifice for all Your people, and, by the power of Your Holy Spirit, make us, whom You have appointed to this service for You, capable of impeccably, unerringly, with a clear testimony of our conscience, calling You to us at every time and (in every) place, so that, listening to us, You will be merciful to us, according to the abundance of His kindness." When the priest prays, the deacon, if there is one, says peaceful (petitions) in the usual place, outside the holy altar: “Again and again let us peacefully pray to the Lord.” Chorus: “Lord, have mercy.” Deacon: “For this holy monastery, every city and country, and according to the faith of those living in them, let us pray to the Lord.” Chorus: “Lord, have mercy.” Deacon: “For the goodness of the air, the fertility of the earth and peaceful times, let us pray to the Lord.” Chorus: “Lord, have mercy.” Deacon: “For those who are sailing, traveling, sick, working, captive, and let us pray to the Lord for their salvation.” Chorus: “Lord, have mercy.” Deacon: “Let us pray to the Lord for deliverance from all grief, irritation, danger and inevitability.” Chorus: “Lord, have mercy.” Deacon: “Take us to Yourself, save, have mercy and preserve us, O God. By your grace." Chorus: “Lord, have mercy.” Deacon: "Wisdom." The priest loudly: “For to You belongs all glory, honor and worship, to the Father and the Son and the Holy Spirit, constantly, now and always, and unto the ages of ages.” Chorus: “True.” The second prayer (for) the believers, which the priest says quietly: “Again and often we fall before You, and we pray to You, kind and humane, that You, having looked at our prayer, will cleanse our souls and bodies from all carnal and spiritual defilement, and give us an innocent and uncondemned standing near Your holy altar. Grant, O God, those who pray with us the desired success in life, faith and spiritual mind; grant them, while constantly serving You with fear and love, to innocently and uncondemnedly participate in Your holy mysteries, and be worthy of Your heavenly kingdom.” When the priest prays, the deacon says peace (petitions) outside the holy altar. The priest loudly: “So that, constantly remaining under Your authority, we glorify You, the Father and the Son and the Holy Spirit, now and always, and unto the ages of ages.” Chorus: “True.” After this proclamation, (the priest) says a prayer to himself, the singers sing the cherubic song, and the deacon, approaching the priest, pours incense around the holy altar, in a cross shape, around the sanctuary and the priest. And after this, he reverently stands to the left of the priest, awaiting the fulfillment of the prayer. The prayer that the priest says quietly while singing the Cherubim (song): "King of Glory! Of those bound by carnal desires and pleasures, no one is worthy to approach, or approach, or serve You, since serving You is great and terrible even for the heavenly powers themselves. But, however, according to Your ineffable and immeasurable love for mankind, You became a man, without conversion or change, called yourself our high priest and, as the Lord of all, handed over to us the sacred rite of this ministerial and bloodless sacrifice, since You alone, Lord our God, rule over heavenly and earthly things, carried on the Cherubim throne, Lord of the Seraphim, King of Israel, the only holy and resting among the saints. Therefore, I ask You with fear; the only kind and quick-to-hear, look at me, a sinner and Your worthless servant, cleanse my soul and heart from an evil conscience, and make me, endowed with the grace of the priesthood, able to become, by the power of Your Holy Spirit, near this holy throne of Yours, and perform the sacred service of Your holy, pure body and Your honest blood. I pray to You, bowing my neck, and I beg You not to turn Your face away from me and not to exclude me from (the title of) Your servants, but deign that these gifts should be brought to You by me, a sinner and unworthy of Your servant. You (are) the bringer and the offered, the acceptor and the giver, Christ our God, and we glorify You with Your beginningless Father and Your all-holy, good and life-giving Spirit, now and always, and unto the ages of ages. Truly." After completing the prayer, they pray together with the Cherubic song, bowing three times while pronouncing it; then, the fiftieth psalm is also quiet. And, having worshiped three times, they go to the offering, preceded by the deacon with incense; and (the deacon), pouring over the holy (gifts), praying to himself: “God! be merciful to me, a sinner! (Luke 18:13), says to the priest: “Lift up, lord.” The priest, raising the air, places it on the deacon’s left shoulder, saying: “Raise your hands to the sanctuary, and bless the Lord. The Lord from Zion, who made heaven and earth, will bless you” (Ps. 133:2, 3), constantly, now and always, and forever and ever.” Deacon: “True.” Then the deacon carefully takes the holy paten on his head, holding the censer in his right hand with one finger, and the priest lifts only the holy cup. And, passing through the church, both pray for everyone, saying: “May the 41 Lord God remember us all in His kingdom, constantly, now and always, and forever and ever.” Chorus: “Truly,” And this is often said until the great entrance takes place. Entering the holy altar, they say to themselves: “Blessed is he who comes in the name of the Lord” (John 12:13). Then the deacon again, bowing his head to the priest, says: “Remember, holy lord, me, a sinner.” And the priest: “May the Lord God remember you in His kingdom, constantly, now and always, and forever and ever. Truly." Then he himself places the holy cup on the sacred throne, also saying the following troparion: “Beautiful Joseph, having taken your pure body from the cross, laid it in a new tomb, wrapped in clean linen and covered with incense.” Then the priest removes the covers from the holy paten and the holy chalice; taking air from the deacon's shoulder and pouring it on him, he covers the holy gifts with it. Then the deacon bestows the holy gifts three times, saying: “Bless... Zion according to Your good pleasure” (Ps. 50:20). Then they bow three times before the holy throne, praying: “God! be merciful to me, a sinner! . And the priest stands, and the deacon, bending his neck, says to the priest: “Pray, Vladyka, for me.” The priest says: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you” (Luke 1:35). Deacon: “The same Holy Spirit will minister with you and us, 42 constantly, now and always, and forever and ever. True. Remember, holy lord, me.” The priest says: “May the Lord God remember you in His kingdom, constantly, now and always, and forever and ever.” Deacon: “Truly, truly, truly.” And, having bowed, (the deacon) goes to his usual place, saying: “Let us fulfill our prayer to the Lord.” Chorus: “Lord, have mercy.” Deacon: “Let us pray to the Lord for the honest gifts offered.” Chorus: “Lord, have mercy.” Deacon: “For this holy house and for those who enter it with faith, reverence and fear of God, let us pray to the Lord.” Chorus: “Lord, have mercy.” Deacon: “Let us pray to the Lord for deliverance from all grief, irritation, danger and inevitability.” Chorus: “Lord, have mercy.” Proskomedia prayer, which the priest says quietly, after placing the divine gifts on the holy throne: 43 “Lord God Almighty, the only saint who accepts the sacrifice of praise from those who call on You with all their hearts, also accept the prayer (from) us sinners and bring (it) to Your holy altar, and make us able to offer You gifts and spiritual sacrifice for our sins and for the ignorance of the people; honor us so that we may be acceptable before You, (so) that our sacrifice may become acceptable to You, and that the good spirit of Your grace may rest upon us, on these gifts set before us, and on all Your people.” Deacon: “Take us to Yourself, save, have mercy and preserve us, O God, with Your grace.” Chorus: “Lord, have mercy.” Deacon: “Let us ask the Lord for everything on a blameless, peaceful and sinless day.” Choir: “Give, Lord.” Deacon: “Let us ask the Lord for a peaceful angel, a reliable guide, a guardian of our souls and bodies.” Choir: “Give, Lord.” Deacon: “Let us ask the Lord for forgiveness and remission of our sins and transgressions.” Choir: “Give, Lord.” Deacon. “Let us ask the Lord for peace that is beautiful and beneficial for our souls and for Mipa.” Choir: “Give, Lord.” Deacon: “Let us ask the Lord (to) end the rest of our life with peace and repentance.” Choir: “Give, Lord.” Deacon: “Let us ask the Lord for a Christian, without illness, impeccable, peaceful end to our life and a wonderful justification at the terrible court seat.” Choir: “Give, Lord.” Deacon: “We, remembering our all-holy, pure, most blessed, glorious Lady, Mother of God and Ever-Virgin Mary with all the saints, give ourselves, each other and our whole lives to Christ God.” Choir: “For you, Lord.” The priest loudly: “By the mercy of Thy only begotten. the Son with whom You are blessed, with Your all-holy, good and life-giving Spirit, now and always, and unto the ages of ages.” Chorus: “True.” Priest: "Peace to all." Deacon: “Let us love one another, so that we may be of one mind.” Choir: “Father, Son and Holy Spirit, consubstantial and indivisible Trinity.” The priest bows three times, quietly saying three times: “I will love you, O Lord, my strength! The Lord is my rock and my refuge” (Ps. 17:2, 3). And the deacon kisses his orarion, bows three times and adds loudly: “Doors, doors; in (time of) wisdom let us be attentive" 44 . And the chorus: “I believe.” And, after fulfilling the holy symbol (of faith), the deacon says loudly: “Let us stand well, let us stand with fear, let us be attentive (to) peacefully offer the holy offering.” Chorus: “The oil of peace, the sacrifice of praise” 45. The priest loudly: “Let the grace of our Lord Jesus Christ, and the love of God the Father, and the fellowship of the Holy Spirit be with you all” (2 Cor. 13:13). Chorus: “And with your spirit.” Priest: “Let us hold our hearts high.” Chorus: “We will have it with the Lord.” Priest: “Let us thank the Lord.” Chorus: “It is a worthy and just thing to worship the Father, the Son and the Holy Spirit, the consubstantial and indivisible Trinity.” The priest, bowing, prays quietly: “It is a worthy and just (deed) to glorify You, to bless You, to praise You, to thank You, to worship You in every place of Your dominion: You are God, inexpressible, incomprehensible, invisible, immense, ever existing, existing in the same way, You and Your only begotten Son and Your Holy Spirit. You brought us into existence from non-existence, restored those who had deviated again, relentlessly doing everything until you brought us to heaven and gave us, as a gift, Your kingdom that was about to be. For all this we thank You, Your only begotten Son and Your Holy Spirit, for everything that we know and what we do not know, (for) obvious and implicit blessings that have existed before our time. We also thank You for this service, which You have deigned to accept from our hands. Although before You stand thousands of archangels, an innumerable multitude of angels, cherubim and six-winged, many-eyed, soaring in the air, feathered seraphim,” loudly: “singing, calling, shouting and speaking a song (in honor of) Your victory,” chorus: “Holy, Holy, Holy is the Lord of Hosts! the whole earth is full of His glory!” (Isa.6:3); Hosanna 46 in the highest (heaven), “Hosanna! blessed is he who comes in the name of the Lord" (John 12:13) in the highest" (heaven). The deacon takes the star, makes a cross on the holy paten and, having wiped it with a sponge on the oriton and kissed it, places it with the air. Then he goes to the right side and blows over the holy gifts, reverently, with a fan; and if there is no fan, it makes it a cover. The priest prays quietly: “Lord of humanity, with these blessed powers we cry out and say: You are holy and all-holy, - You and Your only begotten Son and Your Holy Spirit, - You are holy and all-holy, and Your glory is majestic; (You), who so loved your world that you gave your only begotten Son, that whoever believes in him should not perish, but have eternal life; (Son), Who, having come and fulfilled all His stewardship for us - on that night in which He surrendered, or better yet, gave Himself up for the life of the world - took bread with His holy, pure and immaculate hands, thanked and blessed, sanctified, broke, gave to His saints disciples and apostles, saying (the priest bows his head and, reverently Raising his right hand, he blesses the holy bread, saying loudly: “Take, eat, this is My Body, broken for you (1 Cor. 11:24) for the remission of sins.” Chorus: “True.” The deacon, taking up his orarion, himself also points with the priest (to) the holy paten, and in a similar way to the holy chalice. In the same way (then) when the priest says loudly: “Your (gifts) are from Your (slaves).” The priest quietly: “In the same way also the cup after supper, and said” (1 Cor. 11:25), - holding his hand on top reverently and blessing, the priest says loudly: “Drink from it, all of you, for this is My Blood of the New Testament, which is shed for many for the remission of sins” (Matthew 26:27, 28). Chorus: “True.” The priest, bowing his head, prays quietly: “So, in remembrance of this saving commandment and everything that happened for us: the cross, the tomb, the three-day resurrection, the ascension into heaven, sitting on the right (side) of the Father and the second glorious coming again,” loudly: “We bring Your (gifts) from Your (slaves) to You in everything and for everything” (said above). Chorus: “We praise You, we bless You, we thank You, O Lord, and we pray to You, our God.” The priest, bowing his head again, prays quietly: “We also offer You this reasonable and bloodless worship, and we call, pray and beg: send down Your Holy Spirit on us and on these gifts set before us.” The deacon puts the fan he was holding, or the cover, to the side, walks closer to the priest, and both bow three times before the holy throne and, praying, say three times quietly to themselves: “God! be merciful to me, a sinner! . You, Lord, who sent down the All-Holy Spirit to the apostles at the third hour, do not take Him away, good one, from us”; and (also): “Create in me a clean heart, O God, and renew a right spirit within me” (Ps. 50:12). Then, the deacon, bowing his head, points the orar (at) the holy bread, and says quietly: “Bless, Vladyka, the holy bread.” And the priest, standing upright, makes the sign (of the cross) three times over the holy gifts, saying quietly: “Make this bread the honorable body of Your Christ.” Deacon: “True.” And the deacon again: “Bless, Vladyka, the holy cup.” The priest, blessing, says: “And what is in this cup is the honest blood of Christ.” Deacon: “True.” And the deacon, again pointing with his oracle (to) both holy things, says: “Bless, Vladyka.” The priest, blessing with his hand this and that holy thing, says: “By changing it with His Holy Spirit.” Deacon: “Truly, truly, truly.” And the deacon, bowing his head (toward) the priest and saying: “Remember, O holy lord, me, a sinner,” moves to the place where he previously stood, taking up again the same fan as before. The priest prays quietly: “So that those who receive communion may experience sobriety of soul, remission of sins, communion (with) the Holy Spirit, the fullness of the heavenly kingdom, openness before You, not judgment or condemnation. We also offer You this reasonable worship for those who have died by faith: forefathers, fathers, patriarchs, apostles, preachers, evangelists, martyrs, confessors, abstinents and every spirit who has died by faith,” loudly: “mostly (for) our all-holy, pure, most blessed, glorious Lady, Mother of God and Ever-Virgin Mary.” The choir sings: “It is a worthy (deed) how truly it is to please You, Mother of God”; or the song of the day. The deacon surrounds the holy altar and memorials 47; remembers from the dead and living whom he desires. The priest, bowing, prays quietly: “(For) the holy prophet, forerunner and Baptist John, the holy and all-praised apostles, holy such and such, whose memory we also commemorate, and all Your saints, through whose prayers look upon us, O God, and remember all those who have fallen asleep until this time with the hope of the resurrection of eternal life.” Here the priest remembers whom he wants - from the living and the dead; for the living he says: “For the salvation, charity, remission of sins of the servant of God, such and such”; for the dead he says: “For the peace and forgiveness of the soul of Your servant, such and such, rest her, our God, in a bright place where there is no sorrow, lamentation, and rest her where the light of Your face looks. We also ask You: remember, Lord, every Orthodox bishopric that directly explains the word of Your truth, all the presbytery, the deaconry of Christ and every priestly order. We also offer You this reasonable worship for the universe, for the holy, universal and apostolic Church, for those who live in chastity and honorable life with others, for our most devoted to the faith and Christ-loving kings, the entire royal house and their army; give them, Lord, a peaceful reign, so that we, in their silence, may lead a quiet and calm life, with all piety and reverence.” The deacon turns to the door of the holy altar, holding the orarion with his three upper fingers, and says: “And (for) all (men) and (for) all” (women). The choir sings: “And (for) everyone and (for) everyone” The priest says loudly: “Between the very first, remember, Lord, our archbishop, so-and-so, whom, as a gift, give to your holy churches unharmed, in peace, revered, healthy, long-lived, directly explaining the word of your truth.” And the deacon, standing at the door, says: “(For) such and such, the most sacred metropolitan, or bishop, whoever he may be, and for the one who brings these holy gifts, the most reverent priest, such and such, for the salvation of our most pious and God-protected kings, and all (men) and all” (women). Choir: “And everyone and everyone.” The priest prays quietly: “Remember, Lord, the city in which we live as strangers, every city, country and those who live in them by faith; remember, Lord, those who are on the voyage, the journey, the sick, the laboring, the captives, and their salvation; Remember, Lord, the benefactors and beautifiers of Your holy churches, 48 ​​and those who remember the poor, and send down Your mercies on all of us.” Loudly: “And grant us with one mouth and one heart to glorify and sing Your all-honorable and majestic name, the Father and the Son and the Holy Spirit, now and always, and unto the ages of ages.” Chorus: “True.” The priest turns to the door and, blessing, says loudly: “And the mercies of the great God and our Savior Jesus Christ will be on the side of you all.” Chorus: “And on the side of your spirit.” And the deacon comes out - if there is one, or the priest - and, standing in his usual place, says: “Having remembered all the saints, let us pray to the Lord again and again.” Chorus: “Lord, have mercy.” Deacon: “For the honest gifts brought and consecrated, let us pray to the Lord.” Chorus: “Lord, have mercy.” Deacon: “So that our philanthropic God, having received them on His holy, heavenly and imaginable altar, “into the stench of the spiritual fragrance” (Sir. 50:17), may send down to us divine grace and the gift of the All-Holy Spirit, let us pray to the Lord.” Chorus: “Lord, have mercy.” Deacon: “Let us pray to the Lord for deliverance from all grief, irritation, danger and inevitability.” Chorus: “Lord, have mercy.” The priest prays quietly: “Loving Lord, before You (at our feet) we lay down all our life and hope, and we call on You, we pray and beg: grant us to partake of the heavenly and terrible secrets of this sacred and spiritual throne, - (to partake) with a clear conscience for the remission of sins, for the forgiveness of sins, for communion (with) the Holy Spirit, for receiving heavenly things.” kingdom, in openness before You, not in judgment or condemnation." Deacon: “Take us to Yourself, save, have mercy and preserve us, O God, with Your grace.” Chorus: “Lord, have mercy.” Deacon: “Let us ask the Lord for a blameless, holy, peaceful and sinless day.” Choir: “Give, Lord.” Deacon: “Let us ask the Lord for a peaceful angel, a reliable guide, a guardian of our souls and bodies.” Choir: “Give, Lord.” Deacon: “Let us ask the Lord for forgiveness and remission of our sins and transgressions.” Choir: “Give, Lord.” Deacon: “Let us ask the Lord for peace that is beautiful and beneficial for our souls and for the world.” Choir: “Give, Lord.” Deacon: “Let us ask the Lord (to) end the rest of our life with peace and repentance.” Choir: “Give, Lord.” Deacon: “Having asked for unanimity (in) faith and communion (with) the Holy Spirit, let us commit ourselves, each other and our whole lives to Christ God.” Choir: “For you, Lord.” The priest loudly: “And grant us, O Master, to dare to call upon You openly, without condemnation, You, the heavenly God, and say”: Chorus: “Our Father...” (Matthew 6:9). The priest loudly: “For Thine is the kingdom, the power and the glory, of the Father and the Son and the Holy Spirit, now and always, and unto the ages of ages.” Chorus: “True.” Priest: "Peace to all." Chorus: “And with your spirit.” Deacon: “Bow your heads before the Lord.” Choir: “For you, Lord.” The deacon, bowing his head a little, and seeing the priest worshiping, also worships himself. The priest, bowing, prays quietly: “Invisible King, we thank You. (You), who created everything with Your immeasurable power and brought everything together from non-existence into existence, according to the multitude of Your mercy - Yourself, Master, look at those who bowed their heads before You: they bowed (them) not before flesh and blood, but before You, the terrible God. So, Lord, what is laid before us all for good, according to each one’s own need: be with those who are on the voyage, accompany those traveling, heal the sick, Physician of souls and bodies.” The priest loudly: “By the grace, mercy and love of His only begotten Son, with whom You are blessed (and) with Your all-holy, good and life-giving Spirit, now and always, and unto the ages of ages.” Chorus: “True.” The priest prays quietly: “Lord, Jesus Christ, our God, pay attention from Your holy dwelling and from the glorious seat (in) Your kingdom, and (You), who sit in heaven with the Father and are invisibly present here with us, come to sanctify us; deign to give us with Your mighty hand (part of) Your pure body and honest blood, and through us to all the people.” Then the priest worships, as does the deacon, in which place he is, quietly saying three times: “God! be merciful to me, a sinner! . Likewise, all the people worship reverently. When the deacon sees the priest stretching out his hands and taking the holy bread to perform the holy exaltation (bread) 49, he says loudly: “Let us be attentive.” And the priest: “Holy (gifts) for the saints.” Chorus: “There is one saint, “…one Lord Jesus Christ” (1 Cor. 8:6), “… to the glory of God the Father” (Phil. 2:11). Truly." Then the choir sings the sacrament of the 50th day, or saint. And the deacon girds himself with his orarion in the shape of a cross and, standing to the right of the priest holding the bread, says: “Break the holy bread into pieces, lord.” The priest, breaking it, with attention and reverence, in four, says: “The lamb of God, the Son of the Father, is broken and divided into parts, broken and indivisible, constantly poisoned and never exhausted, but sanctifies those who receive the part” (from him). Then (the priest) takes one piece of the holy bread and holds it in his hand. And the deacon, pointing his oracle at the holy chalice, says: “Make the holy chalice full, lord.” The priest says: “The fullness of faith is the Holy Spirit.” And he makes a cross (part of the holy bread) over (the cup) 52 and lowers (it) into the holy cup. Deacon: “True.” And, taking the hot (water), he says to the priest: “Bless, Vladyka, this holy warmth” 53. The priest blesses, saying: “Blessed is the warmth of Your saints, constantly, now and always, and forever and ever. Truly." The deacon pours the cross into the holy cup, saying: “The warmth of faith is full of the Holy Spirit. Truly." And he does this three times; and, putting the hot (water) aside, stops a little far away. The priest says: “Deacon, come.” And the deacon, approaching, bows reverently, asking for forgiveness. The priest, holding the holy bread, gives it to the deacon. And, having kissed the hand giving him (part) 54, the deacon takes the holy bread, saying: “Give me, Vladyka, (part of) the honest and holy body of the Lord, God and our Savior, Jesus Christ.” The priest says: “I give you (part of) the honest, holy and pure body of the Lord, God and our Savior, Jesus Christ, for the remission of sins, for eternal life.” And he departs (deacon); bowing his head behind the sacred throne, he prays in the same way as a priest. In the same way, the priest takes the holy bread, and, bowing his head before the sacred throne, prays like this: “I believe, Lord, and acknowledge that “You are the Christ, the Son of the living God” (Matthew 16:16), “you came into the world to save sinners, of whom I am the first” (1 Tim. 1:15). Son of God, take me also today as a participant in Your mystical dinner; No, I will not tell Your enemies secrets, I will not kiss You like Judas, but like a thief, I recognize You: “Remember me, Lord, when You come into Your Kingdom!” (Luke 23:42); and I am not worthy, Lord, for You to enter under the dirty roof of my soul; but just as You allowed that You were laid in a cave and a manger of foolish (animals), and (lying down) in the house of the leper Simon, when You also allowed a harlot, a sinner like me, to come to You, (so) You yourself were worthy to enter into the manger of my foolish soul and into my stained body, (me) dead and leper. And just as you did not disdain the dirty lips of a harlot kissing your clean feet, so, O Lord, my God, do not disdain me, a sinner, but, as a kind and humane person, deign me to become a participant (in the acceptance) of Your all-holy body and blood. Make an indulgence, our God, forgive me, a sinner, for my failures, how much I have sinned against You, willingly and unwillingly, or done with knowledge, or ignorance, or in word, or deed, or desire - forgive me everything, as a kind and humane person, through the intercession of Your all-pure and Ever-Virgin Mother. Preserve that I uncondemnably accept Your honest and pure body for the healing of soul and body, since Yours are the kingdom, power and glory. Father and Son and Holy Spirit, now and always; and forever and ever. Truly." And so they partake of the holy bread; similarly (from) the holy bowl. And the priest first receives communion, in three sips, with one inclination; and with the first sip he says: “In the name of the Father”; with the second: "Son"; with the third: “and the Holy Spirit” (Matthew 28:19). And, after communion, he wipes the holy cup and his lips together with the cover, carefully and reverently, saying: “this has touched my lips,” “and my iniquity is “removed” from me, “and my sin” is “purged” (Is. 6:7), constantly, now and always, and forever and ever. Truly." Holding the holy cup, (the priest) calls the deacon, saying: “Deacon, come.” And the deacon goes and worships one day, saying: “Here I come to the immortal King”; and (also): “I believe and acknowledge,” that’s all. And the priest says: “The servant of God, deacon, so-and-so, receives communion from the honest and holy body and blood of the Lord, our Savior, Jesus Christ, for the remission of his sins and eternal life.” After the deacon’s communion, the priest says: “This has touched your lips, and your iniquity is removed from you, and your sin is cleansed,” as he also said regarding himself. Then the deacon, taking the holy paten, wipes it very well with a holy sponge over the holy chalice, with attention and reverence, and covers the holy chalice with a cover. In a similar way, he also places a star and coverings on the holy paten. And they open the door of the holy throne; and the deacon, having bowed once, reverently takes the cup, goes to the door and, raising the holy cup, shows it to the people, saying: “Approach with the fear of God and love.” Chorus: “Truly, truly, truly. “Blessed is he who comes in the name of the Lord” (John 12:13). And the priest blesses the people, saying loudly: “Save Your people and bless Your inheritance” (Ps. 27:9). And the chorus: “For many years, sir.” And the deacon and priest turn to the holy altar; and the priest pours over (the cup), saying to himself three times: “Be exalted above the heavens, O God; “Let Your glory be over all the earth” (Ps. 107:6). Then, taking the holy paten, he places it on the deacon’s head. And the deacon, taking it with reverence, goes to the (table) of the proposal, looking out towards the door, without saying anything, and places it (there). The priest, bowing, taking the holy cup and turning to the door, looks at the people, saying: “Constantly, now and always, and forever and ever.” Chorus: “True.” When they sing: “Let them be filled,” the saints (gifts) are included in the offering, preceded by the deacon, at which the priest quietly says this prayer: “Human-loving Master, we thank You, the benefactor of our souls, (for) that even on this day You have honored us with Your heavenly and immortal secrets; make our path straight, strengthen us all in Your fear, protect our lives, make our steps unshakable, through the prayers and supplications of the glorious Mother of God and the Ever-Virgin Mary, and all Your saints.” And the deacon, having poured the holy (gifts) and put aside the censer, says, standing in his usual place: “Having received the divine, holy, pure, immortal, heavenly and life-giving mysteries with due attention, let us duly thank the Lord.” Chorus: “Lord, have mercy.” Deacon: “Take us to Yourself, save, have mercy and preserve us, O God, with Your grace.” Chorus: “Lord, have mercy.” Deacon: “Having asked for a completely blameless, holy, peaceful and sinless day, let us surrender ourselves, each other and our whole lives to Christ God.” Choir: “For you, Lord.” The priest loudly: “Because You are our sanctification, and You we glorify, Father and Son and Holy Spirit, now and always, and unto ages of ages.” Chorus: “True.” Deacon: “Let us approach peacefully” 55; and again: “Let us pray to the Lord.” Prayer spoken loudly by the priest behind the pulpit, outside the altar: “You, O Lord, bless those who bless You and sanctify those who put their hope in You, “Save Your people and bless Your inheritance” (Ps. 27:9); preserve Your Church in its completeness, sanctify those who love the beauty of Your house; You glorify them for this with Your divine power, and do not abandon us who hope in You; Give peace to Your world, Your Churches, priests, our kings, army and all Your people, since “Every good gift and every perfect gift comes down from above, from the Father of lights...” (James 1:17); and to You we send glory, gratitude, and worship, Father and Son and Holy Spirit, now and always, and unto ages of ages.” Chorus: “True.” When this prayer is said, the deacon stands before the holy Doors and, holding his orarion, as is often said, has his head bowed until the prayer is performed; and the choir sings three times: “Blessed be the name of the Lord from now on and forever” (Ps. 112:2), and the psalm: “I will bless the Lord...” (Ps. 33); or (the song of) the daily saint. Prayer during the consumption of saints (gifts), quietly: “(You), the fulfillment of the law and the prophets, you who abid, Christ our God, who has fulfilled all the rule of the fathers, fill our hearts with joy and gladness, constantly, now and always, and forever and ever. Truly." After the prayer, the priest comes out and, standing in his usual place, gives the antidor 56; then he ends by saying: “Glory to Thee, Christ our God, our hope, glory to Thee.” And the chorus: “Glory to the Father and the Son and the Holy Spirit, now and always, and unto ages of ages. Truly." And if it is Sunday, the priest says: “Christ, risen from the dead, our true God.” And if there is no Sunday (service), he says: “Christ, our true God, through the intercession of His all-pure Mother, the divine power of the honorable and life-giving cross, (the prayers of) the holy, glorious and all-praised apostles, the daily saint, our holy father, John Chrysostom, the Archbishop of Constantinople, the holy and righteous Godfathers Joachim and Anna, and all the saints, have mercy and, as you are kind and philanthropic, save us.” And, having blessed the people, he enters (the altar). After finishing 57, if there is no deacon, the priest enters the offering and carefully, reverently consumes what remains in the holy cup; and washes the holy cup three times with wine and water, and makes sure that what is called margarita 58 does not remain. Then he says: “Now you are letting go of your servant, O Master” (Luke 2:29), that’s all. And he collects the holy things: a cup, a paten with coverings, according to custom. If there is a deacon, he does (this) himself. And the priest goes into the vessel and unmasks himself, saying three times: “Holy God...”, and (also): “All-Holy Trinity...”; and (also): “Our Father...” (Matthew 6:9). Then he says the final (song in honor of) Chrysostom: “The shining grace of your lips, like fire, illuminated the universe, gave the world the treasures of the love of money, showed us the height of humility. But, Father John Chrysostom, instructing in your own words, intercede before Christ God so that our souls may be saved.” Then contact 59: “Pious, most blessed John Chrysostom, you received divine grace from heaven, and with your lips you teach everyone to worship one God in the Trinity; We duly praise you: you are a leader, as one who understands the divine.” Or he says the day's song, or the Sunday song, if it is Sunday; and quietly (says) the ending, as usual. Then, dressed in his priestly clothes, he goes out to the door of the holy altar and worships, saying: “God! be merciful to me, a sinner! . And, turning to the people, he blesses, saying loudly: “May the Lord God protect you all with His grace and love for mankind, constantly, now and always, and forever and ever. Truly." All the people, bowing their heads, say: “According to the prayers of the holy fathers.” And they depart peacefully with holy God. In translation (not intended for use in worship) two purposes are pursued; 1) use purely Russian speech whenever possible and 2) give explanations that an ordinary reader may need. In view of the first goal, instead of Slavicisms and Hebraisms, such as: now and ever, amen, they are used: now and always, truly. Only “Lord”, “God” and the entire quoted sayings of Holy Scripture remain Slavic. In view of the second goal, we take from E ΰχολόγιον Goar'a, (edit. sec. Venetiis. MDCCXXX) the most necessary. μετάνοια, which actually means a change of thoughts, repentance. But first of all, the monks began to distinguish between: bow to the ground (μ. μεγάλη) and waist bow (μ. μιχρά). The bow to the ground was no different from the bow of repentance in ancient times, and the monastic bow from the waist was the same as the usual προχΰνημα (worship) among the laity. Hence, the term μετάνοια first began to mean also an unrepentant bow to the ground, and then a bow from the waist, which is of course in this case. Goar, p.p. 10, 23 (§§ 9, 13). ίερατείον; but it is unclear what the ancient Greeks actually called it (Goar, p.p. 14, 15). In any case, the internal layout of the ancient Greek church should be imagined as similar to our church. What we call an altar, the Greeks called άγιονβήμα (the holy place of the Heavenly Judge), which was also separated by an iconostasis from the middle part of the church (ναός ship, then church). In the iconostasis, the icons of the Savior and the Mother of God were in the same place as ours. But in ancient times, behind the iconostasis, to the right and left of the altar, there were special rooms: to the right, a receptacle (σκευοφυλάχιον) and to the left an offering (πρόθετις) or an altar ( θυσιαστήριον ). In our opinion, this is a sacristy and an altar. Hence, the ancient sacristy is probably the same as ίερατει (Goar, drawing p. 11 and explanation p.p. 10, 15). So according to our service book and Greek. to the original. According to glory. The Bible reads (depending on the Greek) a little differently: 1) “My soul has grown.”_ We call the priestly surplice a sacristan; it was and is not much different from the deacon's: the sleeves are narrow and long; and itself must be white (a sign of purity necessary for the soul). The name στοιχάριον indicates the straight, line-like cut (στοϊχος) of this garment. Another deacon's robe is a ribbon-like covering on the left shoulder. The ancients explained its name ώράριον in different ways, but the most likely is that it is based on the Greek. ώρά time of year, hour. The ancient deacon gave a sign with this clothing about the time of prayer and other priests. actions (Goar, pp. 95, 96. §§ 8, 9). In glory The Bible reads: resistive (v. Adversaries - according to our service book). E πιμανι sleeves; επιτραχήλιον collar. Oversleeves are small hand bands that tighten the ends of the sleeves. The name comes from the Greek. ' επϊ in lat. manicae sleeves. The epitrachelion is similar in appearance to the deacon's orarion, but only in it both ends descend to the front and are connected together. One should call it a collar (since: ' επϊ on τράχηλος neck), but this name does not sound good in this case (Goar, ibid. §§ 12, 13). It is more accurate to read έπιγονάτιον knee pad than ΰπογονάτιον. This is a quadrangular board hanging on the right hip. In ancient times and now it serves as a badge of distinction (Goar, p. 96. § 15). Σΰγγελος from συν – κελος feast day (κέλλιον cell). Representatives of the highest church authorities in ancient times had close associates with them, who were usually the first candidates to fill this highest church position. The first among such persons was called πρωτοσΰγγελος (Goar, ibid. §§ 16, 17.-Du Cange, Glossarium etc. Lugd. MDCLXXXVII, ed. 1471). By the great church we mean the Constantinople church in honor of Holy Wisdom (ή άγία Σοφία); i.e., the Son of God. It was so called because of its significance and the grandeur of its construction (Goar, ibid. § 18). The outer priestly clothing, the Greek name of which (φαινιον, or φαινώλιον φαίνεται), is not entirely clear in its meaning. In ancient times it was bell-shaped and sleeveless; the current phelonion is distinguished by a large cutout in front (Goar, p. 97. § 20. See also the image of St. Sampson, ibid. p. 98). Under this name (δίσκος), going back to the deepest pre-Christ. antiquity, ancient Greek Christians ate a small dish for St. bread His ancient Christ. he retained the form until us. (Goar, p. 98. § 24. See drawing of the paten, p. 99). So, precisely, λόγχη, the ancient Greeks called a small knife, which actually has the shape of a spear, in memory of Golgotha ​​(Goar, p. 99. § 30). This is how we convey the Greek descriptively. θζσον, the exact meaning of which is stabbed or slaughtered (Goar, p. 100. § 36) is inconvenient. In Slavic-Russian sacrifice, devour is also the first meaning. In this case, the ancient Greeks called wine not οϊνος, but νάμα living source of water. With this name they wanted to express the flow of blood from the pierced side of Jesus Christ (the wine is red, like blood). Goar, b. 101. § 39. θυμιατήριον are accurately transmitted through the incense burner and smoking; but these expressions are too simplified here. The star άστερίσχον in ancient times and now consists of two metal arcs folded crosswise at its central point (See Goar's drawing, p. 99). In ancient times and now there are three veils for St. gifts: two small ones of equal size - for the paten and the chalice - and one large one, which covers the small covers on all sides. Its name air is a rendering of the Greek. άήρ air; among the Greeks it was also called νεφέλη cloud. Both names are explained in a symbolic sense (Goar, p. 105. § 51). So we convey: δήσαντεκτάς χεϊρας, which Goar himself translates: actis in crucem manibus (p. 51. § 51). But this expression is in any case not clear enough, and it is remarkable that it was not reflected in our service book (see the 1890 edition). Greek ποιεϊ άπόλυσιν, to which in our service book the dismissal is answered, Goar understands how finem imponit puts an end (to the whole service, or a separate part of it), ends (p. 105. § 53). παλατι is a Greekized Latin. palatii, about which Du Cange notes that only sometimes the highest officials were meant here (ibid. col. 1082). άντϊφωνον actually means response singing (which is responsatorium among the Latins). One choir responded by singing to another choir. In the ancient Church, psalms were sung this way (with the addition of New Testament verses), but versewise, or in their entirety - this is unclear (Goag, p. 106. § 63). By figurative τυπικά we mean Psalms XXII (πρώτα τ.) and CXLV (δεύτερα τ.). Greek τύπ o ς means in this case a norm, a sample (Goar, p. 28. § 74). These psalms were so called because, in case of need, they were taken from a special sequence of άκολουθία τών τυπικών, performed after the interhour (μεσώριον) after the sixth hour (Goar, p. 107. § 69). Τριξέκτη, or τριτέκτη are the 3rd and 6th songs of the morning canon, which are taken in this case because the liturgy must be celebrated between the 3rd and 6th o'clock in the day (Goar, p. 108. § 72. Du Cango ibid., col. 1605). Μακαρισμαί is Matt. 5:3–12 (Goar, ibid. § 73). Τροπάρίον is a general name for chants; Goar conveys it through modulus melody. In this case, of course: Come, let us worship (Goar, p. 26. § 47; p. 108. § 76). There are two readings: σοφίαόρθή and σοφία όρθοί The first indicates that the Gospel is true wisdom; the second is to call upon those praying to be upright, that is, uplifted in spirit (ibid. p. 108. § 77). In Goar it reads: Κέλευσον, δέσποτα (vm. E ΰλόγησον, δ.), and in our service. Lead, Vladyko (ed. 1890). Goar, p. 55. K αθέδρα seat. The heavenly seat of Jesus Christ was, as it were, depicted as an altar dais, under the very altar vault (the place of the serving bishop). See Goar's picture. r. 11, letter G. Heb. Alleluia and the Psalm of David are liturgically equivalent to each other (ibid. р. Ш, §§ 89, 90). Προκείμενον presented (to the apostolic reading). Of course, mainly psalm verses (up to 2). Ibid. § 91. The excerpt under the asterisks in our text is repeated a second time with accuracy. Our text and Goar distinguish between short (as here) and lengthy (during the preparation of gifts) forms of this prayer (cf. Goar, pp. 53, 55; in ours pp. 399, 406); but in our service book only the short form is retained. Of course, a large cover on St. gifts. (Goar, p. 55). In the words of the deacon: “Bless, Vladyka, the “evangelist,” and so on. by the evangelist we mean the deacon himself; so also y Goar'a (p. Ш, §98); in Greek: E ΰαγγελιστήν άμβων (place) for climbing. In the ancient church, there was a raised platform just opposite the holy doors, in the middle of the church. See Goar, fig. r. 17. Οί κατηχοΰμενοι (we have an imprecise catechumen) in the ancient Church were the names of persons who accepted Christ. faith, but before baptism they were taught the truths of St. faith. Είλητόν is a piece of cloth (in theory, it should be canvas), on which the paten and the bowl are placed (Goar, p. 112, § 103). We read three times: προσέλθετε (come), and Goar three times: προέλθετε (come forward, i.e., leave). Goar, p. 57. Did not those being instructed receive blessings before leaving? Then προσέλθετε is reasonable. Goar also has: πάντων ήμών (p. 59). Goar also has: ύμίν καί ήμίν (ibid.). Προσκομιδή offering. In addition to the fact that in the ancient Church bread and wine for the sacrament were brought by believers, in this service itself there are three moments that have the nature of an offering to God: 1) in the offering, when the gifts are prepared, 2) transferring the gifts to the throne and 3) before the throne, when the gifts are already consecrated, and the priest says: Yours from yours, and so on. For the first and second moments there are special prayers, such as proskomedia prayers (Goar, p. 115, § 115). The words: T άς θύρας, τάς θύρας “doors, doors” are understood: either directly - so that the entrance doors of the church are closed, or figuratively - so that the doors of the heart are: either open to wisdom, or closed to everything earthly (Sgoag, p. 116, § 119). The first, direct explanation is more natural. We read: έλαιον είρήνης, and in Goar'ä έλεον είρήνης the mercy of the world (p. 60). They usually stick to the last reading, and explain, among other things, this way: we will offer God not so much a sacrifice as mercy, compassion, which is born from a solid and pure world (ibid. § 122). But the priestly prayers all speak in one word about gifts, about sacrifice. Isn't it more correct to read: έλαιον? The death of Jesus Christ was and is for humanity the same as the έλαιον of the Good Samaritan for the wounded one (Luke 10:34). The Gospel ωσαννά is a psalm (Oh, Lord), save (Ps. 118:25). δίπτυχα folded in half. This is what the ancient Greek Christians called memorials, which were, in fact, two folded tables (similar to the tablets of Moses); on one of them were the names of the living, on the other - the dead (Goar, p. 123, § 145). In the transmission of τών ηαρποφοροϋντων ηάί ηαλλιεργου, we adhere to Goar’s understanding of these words - that here we mean Christians contributing to the Church, as a society, with spiritual and material help (p. 124. § 152). It is necessary to distinguish between άναφορά exaltation and ΰψωσις exaltation. The first word is used by the deacon when he says: Let us become good - bring holy offerings to the world (p. 413). It expresses the laying of gifts on the heavenly altar. On the contrary, the second word denotes the raising of the Lord to the cross; and the priest at this time lifts the saint a little. bread over the paten, and then puts it back in its original place (Goar, p. 125. § 158). Κοινωνιηόν KЇNONIK of our service book (ed. 1890). This is the song preceding communion, and, precisely, its moment just before the breaking of the holy bread (Goar, p. 126. § 161). In Goar (p. 65) it reads: άγιάζων sanctify (our service book). Goar'a (ibid.) does not read: διά, which is not superfluous here. So it is with Goar (ibid). The transfer of ζέσιν boiling through the heat adopted in the service book is imprecise, but we do not have a better expression. Τήν μεταδιδοΰσαν. The verb μεταδίδωμι and further μεταλαμβάνω can only be expressed descriptively. You need to imagine in advance that St. the bread is divided into parts, and there are people standing around ready to receive these parts, and the distributor is the Lord himself. The preposition μετά has all the power of expression - both times. In the first case, it denotes all the participants to whom the Lord extends, so to speak, a hand with His holy body; in the second case, all participants who have now received the holy body from the outstretched hand of the Lord into their hands. In our missal, they are taken for the first teaching and taught, for the second they receive communion. We again read: προσέλθωμεν, and in Goar'ä προέλθωμεν (p. 68). We did not find any particular reason to replace one with the other. Immediately following this invitation, the priest reads the prayer behind the pulpit, the only one he reads out loud during this entire time. For ancient times, and even given the conditions of the church at that time, this was a very solemn moment, and it was worth saying in advance: come. To this, Goar'a r. 131. §§ 187, 186. Not all of those praying received communion. Thus, instead of the gift άντίδωρον, they were given parts of the blessed bread (Goar, p. 132. § 190). M ετάτήν άπόλυσιν i.e., after the blessing just pronounced. See the 3rd note on page 400 for this. μαργαρίτης pearls, pearls. So, out of respect, it is called, any of the very small particles of St. bread Κοντάκιον KONDAC (our missal). This word is derived from Lat. canticum (song), then from Greek. Κοντός (pole, spear). In relation to the latter, we understand here a brief (like a spear) statement of praise in honor of the glorified The excerpt under the asterisks (which Goar does not have, see p. 53) reads like this (in its second half): ταΰταείρη νικά. The proper word order is probably out of order here. It should also be noted: 1) Είρηνικά is a series of petitions beginning with a petition for peace, and they differ between πρώτα (the first) and δεύτερα (the second); 2) εκφώνησις is the loudly pronounced conclusion of the prayer (exclamation). Goar, p. 107. §§ 65, 67. You might be interested in: