Read Easter morning prayers. Prayers of the Easter hours

☦ "Orthodox funeral - what you need to know and do" (brief memo) Contents: 1. "Funeral" "After the Exodus of the Soul from the Body" "Reading the Psalter for the Deceased" "Requiem Service" "Funeral Service and Burial" "Funeral Service" 2. "Orthodox Funeral: About the Last Honors" 3. "Funeral Service - Why We Don't Funeral Gentiles?" 4. "How to prepare for the funeral loved one? What not to forget about when seeing him off on his last journey?" 5. "How to help deceased relatives?" 6. "Commemoration at the Liturgy - how do the departed feel?" Why is it necessary to pray for the dead" is able to take care of himself, therefore the duty of every believer is to do everything so that the transition to another world develops for the dying person in a Christian way. Relatives of the dying person should show all their love and warm participation to him, forgiving and forgetting mutual insults and quarrels. death, and help in preparing for the great transition to the afterlife is main duty relatives. Earthly affairs, worries and addictions of the dying remain here. With all thoughts rushing to the future eternal life, with repentance, contrition for the sins committed, but also with firm hope in God's mercy, intercession Mother of God, Guardian Angel and all the saints, the dying must prepare to appear before our Judge and Savior. In that important business indispensable is a conversation with a priest, which should end with the Sacraments of Repentance, Consecration of the Unction (Unction) and Holy Communion, for which it is necessary to invite a priest to the dying. In moments of separation of the soul from the body, the Canon of Prayer to the Most Holy Theotokos is read on behalf of a person with a soul separated and unable to speak. It is read from the face of a man who is separated from his soul and unable to speak. The lips of the dying are silent, but the Church on his behalf depicts all the weakness of the sinner, ready to leave the world, and entrusts him to the Most Pure Virgin, whose help is called upon in the verses of the departing canon. This canon ends with the priest's prayer for the release of the soul of the dying from all bonds, for liberation from any oath, for the forgiveness of sins and repose in the abodes of the saints. If a person suffers long and hard and cannot die, then another canon is read over him for the exodus of the soul, called the Canon, which is washed for the separation of the soul from the body, when a person suffers for a long time. The great suffering of the dying awakens to intensify the prayer for his peaceful death. The soul of a priest long suffering through the mouth prayerfully seeks help from the earthly and heavenly Church. The canon ends with two priestly prayers. Both canons on the exodus of the soul in the absence of a priest can and should be read at the bedside of a dying layman, omitting prayers intended for reading only by a priest. ☦ "After the departure of the soul from the body" After the soul of a Christian, instructed and comforted by the prayers of the Church, left the mortal body, the love of the brethren and the care of the Church does not end. Immediately after washing the body of the deceased and dressing him in funeral clothes, the Follow-up on the departure of the soul from the body * is read over the deceased, and then, if possible continuously, according to a special order, the Psalter is read. The follow-up to the exodus of the soul from the body is much shorter than the usual memorial service. The Holy Church, considering it necessary to lift up the first prayer for the deceased almost immediately after the departure of the soul from the body, at the same time enters into the position of those around the deathbed, who in the last hours, and sometimes days, have experienced much spiritual suffering and physical labor. And the Church, as loving, caring mother, the first necessary, urgent prayer at the tomb is shortened as much as possible. The prayer that ends the Follow-up can also be read separately: “Remember, Lord our God, in the faith and hope of the belly of the eternally reposed Thy servant (Your reposed servant), our brother (our sister) (name), and as Good and Humane, let go sins and consume iniquity, weaken, leave and forgive all his (her) voluntary sins and involuntary, deliver him (s) eternal torment and the fire of Gehenna, and grant him (her) the communion and enjoyment of Your eternal good, prepared for those who love You: otherwise, and sin, but do not depart from You, and undoubtedly in the Father and the Son and the Holy Spirit, Your God in the Trinity glorified, faith, and the Unity in the Trinity and the Trinity in Unity Orthodox even until his last breath of confession. The same, be merciful to that (then) be, and faith, even in Thee, instead of deeds, and with Your saints, like Generous, rest in peace: there is no man who will live and not sin, but You are One besides all sin and the truth is Your truth forever, and you are the only God of mercy and generosity, and love of mankind, and we send glory to you, the Father and the Son and the Holy Spirit, now and forever and forever and ever. Amen." If for some reason the Follow-up on the Exodus of the Soul cannot be performed by the priest, it must certainly be read by the reader of the Psalter before reading the Psalter itself (as indicated in the old manuals on reading the Psalter over the body of the deceased). The canon for the deceased, which is part of the Follow-up on the Exodus of the Soul from the Body, is desirable to read daily until the burial of the deceased. (In some prayer books, the Canon for the reposed is called the “Canon of the One Departed.”) In addition, this canon is read each time after reading the entire Psalter over the deceased. Following the departure of the soul from the body is only the beginning of a whole series of prayers and chants, which continues near the coffin of the deceased almost continuously until the burial itself. Immediately after the end of the Follow-up on the exodus of the soul from the body, reading begins at the tomb of the deceased Holy Scripture: at the grave of a priest - the Holy Gospel, at the grave of a layman - the Psalter. ☦ "Reading the Psalter for the deceased" Orthodox Church there is a good custom of continuous reading of the Psalter over the body of the deceased (except for the time when requiems or funeral litias are performed at the grave) before his burial and in memory after his burial. The reading of the Psalter for the dead has its origin in the most remote antiquity. Serving as a prayer to the Lord for the dead, it brings them great comfort both in itself, as a reading of the word of God, and as testifying to the love of their living brethren for them. It also brings them great benefit, for it is accepted by the Lord as a pleasant propitiatory sacrifice for the cleansing of the sins of those who are commemorated - just as any prayer, any good deed is accepted by Him. The reading of the Psalter begins at the end of the "Following the Exodus of the Soul." Psalms should be read with tenderness and contrition of the heart, without haste, delving into what is being read with attention. Greatest Benefit brings the reading of the Psalter by the commemorators themselves: it testifies to a great degree of love and zeal for the commemorated of their living brethren, who themselves personally want to labor in their memory, and not replace themselves in labor by others. The feat of reading will be accepted by the Lord not only as a sacrifice for those who are commemorated, but as a sacrifice for those who bring it themselves, those who labor in reading. Any pious believer who has the skills of error-free reading can read the Psalter. The position of the reader of the Psalter is the position of the one who prays. Therefore, it is more fitting for the reader of the Psalter to stand as a person praying (at the feet of the coffin of the deceased), if a special extreme does not force him to sit down. Negligence in this matter, as in the observance of other pious customs, is offensive both to the sacred rite, blessed by the Holy Church, and to the word of God, which, in case of carelessness, is read as if inconsistent with the intention and feeling of the praying Christian. When reading the word of God over the body of the deceased, relatives and friends of the deceased should be present. If it is impossible and not always convenient for households and relatives to continuously participate in prayer and reading the Psalter, then, according to at least, at times they need to join their prayer to the prayer of the reader; it is especially appropriate to do this while reading prayer for the dead between psalms. In the Apostolic decrees, it is commanded to perform psalmody, readings and prayers for the dead on the third, ninth and fortieth days. But for the most part, the custom was established to read psalms for the dead for three days or all forty days. A three-day reading of the Psalter with prayers that make up a special burial rite, for the most part coincides with the time during which the body of the deceased remains in the house. Below is an excerpt from the chapter "Reading the Psalter for the Dead" from the book of Bishop Athanasius (Sakharov) "On the Commemoration of the Dead According to the Charter of the Orthodox Church." If the reading of the Psalter is done only for the sake of commemoration, especially at the grave of the deceased, then there is no need to read the troparia and prayers assigned for the usual cell rule according to kathisma. It would be more appropriate in all cases and after each glory and after the kathisma to read a special memorial prayer. Regarding the formula for commemoration when reading the Psalter, there is no monotony. IN various places various prayers are used, sometimes arbitrarily composed. Practice ancient Rus' sanctified the use in this case of that funeral troparion, with which the cell reading of the funeral canons should end: Remember, Lord, the soul of your deceased servant, and during the reading five bows are supposed, and the troparion itself is read three times. According to the same old practice, the reading of the Psalter for the repose is preceded by the reading of the canon for the dead many or for the one who died**, after which the reading of the Psalter begins. After reading all the psalms, the funeral canon is read again, after which the reading of the first kathisma begins again. This order continues throughout the reading of the Psalter for the dead. ☦ "Panikhida" There is a misconception that it is impossible to perform memorial services for the deceased before his funeral. On the contrary, it is very good to order memorial services for the deceased in one or more churches on all the days preceding the burial. According to the teachings of the Church, the soul of a person goes through terrible ordeals at a time when his body lies lifeless and dead, and, no doubt, at this time the soul of the deceased has a great need for the help of the Church. A memorial service helps to facilitate the soul's transition to another life. The beginning of memorial services goes back to the very first times of Christianity. Translated from Greek word"panikhida" means "all-night singing". Persecuted by Jews and pagans, Christians could pray and make a bloodless sacrifice without interference and anxiety only in the most secluded places and at night. And only at night could they clean up and escort the bodies of the holy martyrs to eternal rest. It was done like this: they secretly carried away the tormented, disfigured body of some sufferer for Christ somewhere to a distant cave or to the most secluded and safe house; here, throughout the night, they sang psalms over him, then gave him a reverent kiss, and by morning they buried him in the ground. Subsequently, in the same way, they saw off to eternal rest those who, although they did not suffer for Christ, devoted their whole lives to serving Him. Such an all-night psalmody over the deceased was called a memorial service, that is, an all-night vigil. Hence the prayers and psalmody over the deceased or in his memory and received the name panikhida. The essence of the requiem lies in the prayerful commemoration of our deceased fathers and brothers, who, although they died faithful to Christ, did not completely renounce the weaknesses of fallen human nature and took their weaknesses and infirmities with them to the grave. While performing a memorial service, the Holy Church focuses all our attention on how the souls of the departed ascend from the earth to the Judgment of God, how they stand at this Judgment with fear and trembling, confessing their deeds before the Lord, not daring to anticipate from the all-just Lord the mysteries of His judgment over our souls. deceased. The hymns of the memorial service not only bring relief to the soul of the deceased, they are also comforting for those who pray. ☦ "Funeral service and burial" The burial of the deceased Christian takes place on the third day after his death, (in this case, the day of death is always included in the count of days, even if death occurred a few minutes before midnight). Under extraordinary circumstances - wars, epidemics, natural disasters- burial is allowed before the third day. The Gospel describes the rite of the burial of the Lord Jesus Christ, which consisted in washing His Most Pure Body, putting on special clothes and position in the coffin. The same actions are supposed to be performed on Christians at the present time. The washing of the body represents the purity and innocence of the righteous in the Kingdom of Heaven. It is performed by one of the relatives of the deceased with the reading of the Trisagion prayer: "Holy God, Holy Mighty, Holy Immortal, have mercy on us." The deceased is freed from clothes, his jaw is tied up and placed on a bench or on the floor, spreading a cloth. Sponges are used for ablution warm water and soap, wiping all parts of the body three times with cruciform movements, starting from the head. (It is customary to burn the clothes in which a person died, and everything that was used during his ablution.) The washed and clothed body, on which there must be a cross (if preserved, a baptismal one), is placed face up on the table. The mouth of the deceased must be closed, eyes closed, arms folded crosswise on the chest, right over left. The head of a Christian is covered with a large scarf that completely covers her hair, and its ends can not be tied, but simply folded crosswise. The Crucifixion is put into the hands (there is a special type of funeral type of the Crucifixion) or an icon - Christ, the Mother of God or the heavenly patron. (Should not be worn on the deceased Orthodox Christian tie.) If the body is transferred to the mortuary, then all the same, even before the arrival of the funeral services, the deceased must be washed and clothed, and when the body is returned from the morgue, put a whisk and the Crucifixion in the coffin. Shortly before the removal of the coffin from the house (or the issuance of the body in the morgue), over the body of the deceased, “Following the outcome of the soul from the body” is read again. The coffin is taken out of the house feet first with the singing of the Trisagion. The coffin is carried by relatives and friends, dressed in mourning clothes. Since ancient times, Christians who participated in the funeral procession carried lighted candles. The orchestra at the funeral of Orthodox Christians is inappropriate. According to the charter, when the body is brought into the temple, the bell must ring with a special funeral ringing, which announces to the living that they have one less brother. In the temple, the body of the deceased is placed on a special stand with their feet to the altar, and candlesticks with lighted candles are placed crosswise near the coffin. The lid of the coffin is left in the porch or in the yard. It is allowed to bring wreaths and fresh flowers into the church. All worshipers have burning candles in their hands. A memorial kutya is placed on a separately prepared table near the coffin, with a candle in the middle. Don't forget to bring your death certificate to the temple. If, for some reason, the delivery of the coffin to the temple is delayed, be sure to notify the priest and ask for a postponement of the funeral. ☦ "Funeral Service" In common speech, the funeral service, because of the abundance of hymns, is called "Following the deathly mundane bodies." It is in many ways reminiscent of a memorial service, since it includes many hymns and prayers that are common with the following of a memorial service, differing only in the reading of the Holy Scriptures, the singing of funeral stichera, farewell to the deceased and the burial of the body to the earth. At the end of the funeral service, after reading the Apostle and the Gospel, the priest reads a prayer of permissiveness. With this prayer, the deceased is allowed (liberated) from the prohibitions and sins that burdened him, in which he repented or which he could not remember at confession, and the deceased is released into afterlife reconciled to God and neighbors. In order for the forgiveness of sins given to the deceased to be more tangible and comforting for all those who mourn and cry, the text of this prayer is immediately included in right hand deceased by his family or friends. After the permissive prayer to the singing of the stichera “Come, let us give the last kiss, brethren, to the deceased, thanking God... "there is a farewell to the deceased. Relatives and friends of the deceased go around the coffin with the body, with a bow ask for forgiveness for involuntary insults, kiss the icon on the chest of the deceased and the rim on the forehead. In the event that the funeral service takes place with the coffin closed, they kiss the cross on the lid of the coffin or the priest's hand. Then the face of the deceased is covered with a veil, and the priest sprinkles earth on the body of the deceased crosswise, saying: “The land of the Lord, and the fulfillment of it, the universe and all who live in it” (Ps. 23, 1). At the end of the funeral, the body of the deceased with the singing of the Trisagion is escorted to the cemetery. The deceased is usually lowered into the grave facing the east. When the coffin is lowered into the grave, the “Trisagion” is sung - the singing of the angelic song “Holy God, Holy Strong, Holy Immortal, have mercy on us”; an eight-pointed cross is placed above the grave mound - a symbol of our salvation. The cross can be made from any material, but it must be correct form. He is placed at the feet of the deceased, with a crucifix to the face of the deceased.

According to a long tradition, the usual morning and evening prayers are replaced in Bright Week by Easter hours. All hours: 1st, 3rd, 6th, 9th are exactly the same and read the same way. This passage of the Easter Hours contains the main Easter hymns. It begins, of course, “Christ is risen from the dead, trampling down death by death and bestowing life on those in the tombs”, “Seeing the Resurrection of Christ ...” is sung three times, then ipakoi, exapostilary and so on. This sequence of reading times is much shorter than the usual morning and evening rule. Ordinary prayers, which contain both the repentant character of prayer and another kind, are all replaced by paschal hymns that express our joy at this great event.

How do they receive communion in Bright Week? What is the constitution of the Church?

There is no statute of the Church concerning the peculiarities of Communion in Bright Week. They take communion in exactly the same order as they do at other times.

But there are different traditions. There is a tradition of the synodal period of the pre-revolutionary Church. It consisted in the fact that people took communion quite rarely. And, mainly, they took communion with fasts. It was not customary to receive communion at Easter. Back in the 1970s and 1980s in the Pyukhtitsky Monastery, the desire to take communion on Easter night was perceived as a very strange movement, it seemed that this was absolutely unnecessary. Well, at the very least, Great Saturday, but in general, on Maundy Thursday, it was believed that one should take communion. The same applies to the Bright Week. The logic by which this practice is justified in this case lies approximately in the fact that Communion is always associated with repentance, with confession before Communion, and since we celebrate a great holiday and, in general, other great holidays, then what kind of repentance on a holiday? And no repentance means no Communion.

From my point of view, this does not withstand any theological criticism. And the practice of the ancient Church of the pre-Synodal period in Russia, and in general in the ancient Church everywhere, consisted in the fact that just on great holidays, people necessarily sought to partake of the Holy Mysteries of Christ. Because to experience the fullness of the celebrated event, to truly participate in the event that the Church celebrates, is possible only in Communion. And if we experience this event only speculatively, then this is not at all what the Church wants and can give us, believing people. We must join! join physically to the reality that is remembered on this day. And this can be done only by fully participating in the Sacrament of the Eucharist, which is celebrated on this day.

Therefore, the modern practice in most churches is such that people are by no means denied Communion during Bright Week. I think it is reasonable for those who wish to receive communion these days to confine themselves to the confession that took place during Holy Week. If a person came to Holy days and confessed, and he does not feel such serious internal reasons that would separate him from the opportunity to take communion, some sins during this Paschal period, then, I think that it would be completely possible to take communion without confession. However, in no case do I recommend doing this without consulting with your confessor, and somehow without agreeing with the priest in whose church you take communion. Just to avoid any misunderstandings and disagreements.

Why is it that on Holy Saturday, on Pascha itself and throughout Bright Week, instead of the Trisagion, “You are baptized into Christ, clothed in Christ!”, which is sung at the baptism of people, is sung?

This means that this period in the ancient church was the period mass baptism. And if people were baptized on Holy Saturday, which was practiced extremely widely, so that they would already take part in the Paschal service as faithful, and not as catechumens, then during the entire Bright Week these people were constantly in the temple. They were anointed with the world, and the places anointed with the world were tied with special bandages. In this form, people sat in the temple without leaving. It was a little like how now, when they are tonsured monks, the newly tonsured one is also constantly in the temple and participates in all services. The same thing happened for seven days with the newly baptized. And besides, this was the time when sacramental or secret-guiding conversations were held with them (in Greek, mystogy). We can read these conversations of St. Maximus the Confessor, other famous preachers of the ancient Church, who did a lot to enlighten the newly baptized. These are the conversations daily prayer and Communion in the temple. And on the eighth day, the same rituals were performed that we perform immediately after Baptism: cutting hair, wiping the world, and so on. All this took place on the eighth day after the period of a person's initiation, truly churching, introduction into church life. They wiped him off, removed the bandages, and he came out as a real experienced spiritual Christian and began his further church life. Therefore, in the ancient church, such people, and the laity along with them, took communion daily. All together praised God for His great blessings.

Bright Week - it is continuous, what about fasting?

Here you can refer to the practice of priests. We all serve on these bright days, and the priests do not fast at all. This fast before Communion is associated with the tradition of relatively rare communion. If people take communion regularly, say, once a week, on Sunday they come to church, on the Twelfth Feasts they come to take communion, then I think that most priests do not demand from these people a special fast before Communion, except for natural fast days- Wednesdays and Fridays, which are for all people and always. And if, as we know, there are no such days during the Bright Week, it means that these days we do not fast and take communion without this special fast before Communion.

Is it possible to read akathists during Bright Week, at least in private? Maybe only the Lord can be glorified this week, but the Mother of God and the saints are not supposed to?

Indeed, now all our spiritual experiences are directed towards this main Event. Therefore, in churches, you notice that priests on holidays do not commemorate, most often, daytime saints, but say a festive Easter holiday. In services, we also do not use the memory of the saints, although a prayer service on Holy Easter, if performed, then there is a commemoration of the saints of the day, and the troparion can be sung. There is no such strict statutory rule that the commemoration of saints during this period is strictly prohibited. But such services as akathists and others, which are dedicated to events not related to the Resurrection, somewhat defocus our spiritual attention. And, perhaps, indeed, during this period you should not study the calendar too carefully and see what events are there, but immerse yourself more in the experiences of Easter events. Well, if there is such a great inspiration, then in private, of course, you can read the akathist.

Is it possible to commemorate the dead during Holy Week and Bright Week?

According to tradition, it is not customary in the Church to perform requiems in Passion and Bright Weeks. If a person dies, then he is buried with a special Easter rite, and the first mass commemoration of the dead, which takes place after Easter, is Radonitsa: Tuesday of the second week after Easter. Strictly speaking, it is not provided for by the charter, but, nevertheless, it is a tradition that has long been established. These days people often visit cemeteries and serve requiems. But secretly, of course, you can remember. At the Liturgy, if we celebrate proskomidia, of course, we commemorate both the living and the departed. You can also submit notes, but public commemoration in the form of a memorial service is usually not accepted at this time.

What is read in preparation for Communion on Bright Week?

There may be different variants. If usually three canons are read: penitential, Mother of God, Guardian Angel, then at least the penitential canon is not so obligatory in this combination. The rule for Holy Communion (and prayers) is certainly worth reading. But it makes sense to replace the canons with the reading of one Paschal canon.

How to combine the Twelfth Feasts or Holy Week and worldly work?

This is indeed a serious, serious, sore problem. We live in a secular state, which does not focus on Christian holidays at all. True, there are some developments in this matter. Here Christmas is made a day off. Easter always falls on Sunday, but they don't give him a day off. Although, say, in Germany and other countries it is always great holiday followed by a day off. It's Easter Monday, that's what it's called. The same goes for the Trinity, for other holidays in Christian traditional countries where there was no revolution, there was no godless power that uprooted all this, rooted it out. In all countries, these holidays are recognized, despite the fact that the state is secular.

Unfortunately, we don't have that yet. Therefore, we have to apply ourselves to the circumstances of life in which the Lord judges us to live. If the work is such that it does not tolerate the possibility of taking time off or transferring it to other days, or in terms of time it is somehow more or less freely shifted, then you have to choose. Or do you stay in this job and somehow sacrifice your need to go to church services more often, or try to change jobs so that there is more freedom to attend church services. But still, very often, with good relations, you can agree to be released from work or a little earlier, or warn that you will come a little later. There are early services - Liturgy, say, at 7 o'clock in the morning. On all major holidays, and on Holy Week, on Great Thursday, two Liturgies are always served in large churches. You can go to the early Liturgy, and by 9 o'clock you will already be free, at the beginning of the 10th. So by 10 o'clock you will be able to get to work, almost anywhere in the city.

Of course, it is impossible to combine work with attending all the services of Holy Week both in the morning and in the evening. And I think that there is no urgent need break with normal, good work if it does not make it possible to be in all services. At least on the main ones, say, on Great Thursday. The removal of the Shroud is a wonderful service, but it is performed during the day, which means you won’t be there, but you can come to the burial service in the evening at 6 o’clock. And you can be a little late, too, nothing terrible will happen. The 12 Gospels are celebrated on Thursday evening - also a service that is very good to be at. Well, if the work is daily or some kind of difficult schedule, you have to work for 12 hours, then you will inevitably miss some services, but the Lord sees your desire to be at these services, pray, and will reward you. Even your absence will be credited to you, as if you were there.

important your heart desire rather than personal presence. Another thing is that we ourselves want to be at these special moments of the Savior's life in the temple and, as it were, closer to Him, closer to experience everything that He was destined to experience, but circumstances do not always allow. Therefore, if your work does not limit you so much that you cannot go to church at all, you should not change it. We must try to find such moments and negotiate with the authorities so that they make some small indulgences for you, but at other times you will try to work there better, more, so that there are no complaints.

Our everyday life always confronts us with some problems of how we can combine life in the world with our spiritual life, with our church life. And here we need to show some flexibility. We cannot refuse to work, we cannot go underground somewhere, or even then we must choose the monastic path, then our whole life will be devoted to God, to service. But if there is a family, this is impossible, and here it is necessary to apply. Sometimes not even work can limit us, but household chores, children that require our attention. If the mother is constantly in church, and the child is constantly alone at home, there will also be little good. Although the mother prays in the temple, nevertheless, sometimes it is more important just to be personally present and participate in the life of her children. So, be "wise as snakes" in dealing with such issues.

The Easter service is filled with joy and exultation in the resurrection of the Savior. And the most striking part of it is, perhaps, precisely the hours of Easter, but their meaning may not always be clear to each of us.

“Beloved brothers and sisters in Christ, my friends! Of course, you yourself noticed that among our many great and joyful Christian holidays with special solemnity, with special joy, the feast of the Bright Resurrection of Christ stands out - the holidays are a holiday and a triumph of celebrations!

Archimandrite John (Krestyankin)

On Easter night, the most joyful festive service is celebrated. On this day, we do not hear psalms, almost nothing is read, but more is sung, joyfully, jubilantly, glorifying the Risen Savior.

More than once during Holy Pascha we hear Easter Clock, but it happens that we do not notice them, because they are not read, as usual, but are sung, and consist of selected Easter hymns, easily recognizable by ear. These are not the usual hours that are read on other days of the year and set the worshipers in a repentant mood. They do not contain prayers of repentance (except Lord have mercy), they are filled with joy and thanksgiving to Christ God.

The Easter Hours begin with the priest's usual call to glorify God - an exclamation that is pronounced before the start of most services: "Blessed be our God always, now and ever, and forever and ever."

Word amending- short communion, formed from the verb poprati, the meaning of which is preserved in modern Russian, although it refers to obsolete and high vocabulary, - “trample underfoot, reject, humiliate”. The highlighted word is the participle shy (“located, staying”), formed from the verb bhtn and acquiring a suffix -usch- in all forms except Im. case singular male.

Thus, Christ rose from the dead, conquering death by death and giving life to those in the tombs.

After the troparion of Pascha, the Sunday Hymn of the 6th tone follows three times: “Having seen the Resurrection of Christ, let us worship the Holy Lord Jesus, the only sinless one, we worship Your Cross, Christ, and holy resurrection We sing and praise yours: You are our God, do we not know you otherwise, your name we name. Come, all faithful, let us worship the Holy Christ's Resurrection: Behold the Cross, the joy of the whole world. Always blessing the Lord, let us sing of His Resurrection: having endured the crucifixion, destroy death by death.

Here is expressed our call to worship the only sinless Lord, seeing His resurrection. We cry to Christ: “We sing and glorify Thy Holy Resurrection, for (“bo”) You are our God, we know no other than You.” Does the Church Slavonic word correspond to the Greek πλήν and is translated into Russian as "except". It is also found, for example, in the Gospel of Mark: “And forgetting His disciples, take bread, and do not I take the only bread with me into the ships”-His disciples forgot to take the loaves, and apart from one loaf they did not have with them in the boat (Mark 8:14).

Again and again an appeal is heard to the faithful to bow to the holy Resurrection of Christ, “Behold, through the Cross, joy has come to the whole world”, that is “because behold (“behold”) the joy of the whole world has come through the Cross.”

Here is the translation of this song: Seeing the Resurrection of Christ, let us worship the Holy Lord Jesus, the only sinless one. We worship Thy Cross, O Christ, and we sing and glorify Thy Holy Resurrection, for Thou art our God, we know no other than Thee, we call upon Thy name. Come, all the faithful, let us bow down to Christ's holy resurrection, for behold, joy has come to the whole world through the Cross. Always blessing the Lord, we sing of His resurrection, for He, having endured the crucifixion, crushed death by death.

After the Sunday song, the choir sings ipakoi, which tells about the meeting of the holy myrrh-bearing women of the Angel at the tomb of the Risen Christ: “Having anticipated the morning even about Mary, and having found the stone rolled away from the tomb, I hear from the Angel: in the light of the ever-present Existing, with the dead, what are you looking for like a man? See the graven sheets, and preach to the world, as the Lord has risen, killing death, as the Son of God, saving the human race.

Word ipakoi- of Greek origin, associated with the verb ύπακούω, which means "listen, respond, respond, be obedient." In the ancient Church, this word was used to refer to the method of performing psalms, in which one deacon began to sing the verse of the psalm, and the people present either finished the verse or sang along with the refrain. Most often, as in our case, the ipakoi tells how the angel announced to the myrrh-bearing women, the myrrh-bearing women to the apostles, and both of them to the whole world about the Resurrection of Christ.

The combination of the highlighted preposition and the noun - about Mary - corresponds to the Greek περί Μαρίάμ. The Church Slavonic preposition o has several meanings, each of which goes back to the Greek version. We are dealing with the Greek preposition περί, denoting "around, around, on, around, about", that is more about Mary- these are those who were with Mary, while the relative pronoun even indicates that they were women, this is also indicated by the sacraments of the preceding, having found. The meaning of the phrase "anticipating the morning" is revealed through the search for cognate words in Russian, for example, preliminary, that is preceded by something. anticipating the morning- this is about the holy Myrrh-bearing Women, who, together with Mary Magdalene, came to the tomb of the Savior long before morning and found, found (found) a stone rolled away from the tomb in the rock where Jesus Christ was buried.

The angel who sat on this stone said to the myrrh-bearing women: “What are you looking for, as a person, among the dead (with the dead) of the One who is in the eternal, ever-existing light? Look at the burial (coffin) linens, covers, go quickly, run (tetsite) and preach, proclaim to the world that the Lord has risen ... " Verb tecite is a form imperative mood Church Slavonic verb mother-in-law, going back to the Proto-Slavic *tekti, from which they originated: Old Russian verb flow "flow, move, run", Old Church Slavonic - teshti, Russian - flow and etc.

So, the angel informs the holy myrrh-bearing women that the Lord has risen, having mortified (mortifying) death, that is, putting it to death, because He is the Son of God who saves the human race.

The Russian version of the ipakoi text is as follows: The women who came with Mary before dawn and found the stone rolled away from the tomb heard from the Angel: “In the light of the eternal Abiding One, what are you looking for among the dead as a person? Look at the burial sheets, run and proclaim to the world that the Lord has risen, killing death, for He is the Son of God, who saves the human race!

After the ipakoi, the choir performs the Easter kontakion: “If you also descended into the grave, Immortal, but you destroyed the power of hell, and you rose again as the Conqueror, Christ God, prophesying to the myrrh-bearing women: Rejoice! and by Your apostle grant peace, give resurrection to the fallen.

Word more V Church Slavonic has several meanings: 1) if, if; 2) when; 3) because; 4) what not; 5) though; 6) whether; 7) maybe. However, in combination with the union And (even more) only the meaning “although” appears, so the translation of the beginning of the kontakion will be as follows: "Although You descended into the tomb, Immortal One, You destroyed the power of hell." The masculine participle prophetic is formed from the verb broadcast, i.e. "to speak, to preach, to pronounce", but not "predict, speak in a solemn, indisputable tone" what is the meaning of the verb broadcast In russian language.

Although You descended into the tomb, Immortal, You destroyed the power of hell and resurrected as a conqueror, Christ God, exclaiming to the myrrh-bearing women: “Rejoice!” and granting peace to Your Apostles, You who give resurrection to the fallen.

The kontakion is followed by three troparia: “In the tomb of the flesh, in hell with a soul like God, in paradise with a thief, and on the Throne you were, Christ, with the Father and the Spirit, fulfilling everything, indescribable.”

Christ as God was flesh in the tomb, soul in hell, heaven with the thief(Luke 23:39–43) and on the throne - with the Father and the Holy Spirit. Participle fulfill derived from the verb fulfill, which semantically does not correspond to Russian and is translated as "to fill, satiate, fatten": Christ, "indefinable, unlimited"- this is the meaning of the selected word, it fills everything with Itself.

Like the Life-bearer, like the most beautiful paradise, truly the brightest of the halls of every royal one, Christ, Thy tomb, the source of our Resurrection.

Life-bearer- this is the one who bears the Life - Christ, that is, the tomb of the Savior truly appeared (“appeared”) more beautiful than paradise and brighter than any royal chamber. Church Slavonic adjectives reddest And brightest appear in the form superlatives, as in Russian, but in comparative.

Highly consecrated Divine village, rejoice: for you have given joy, O Theotokos, to those who call: blessed are you among women, O All-blameless Lady.

The third troparion is dedicated to the Mother of God: “Rejoice, because through You, Mother of God, joy is given to those who cry out: Blessed are You among women (“in wives”), All-blameless Lady.” Word village in Church Slavonic means house, dwelling, temple, therefore the Mother of God is called the consecrated divine habitation of the Most High.

We indicate the translation of all three troparia:

Christ, You, as God, were in the tomb - flesh, in hell - soul, in paradise - with the thief and on the throne - with the Father and the Holy Spirit, filling everything, Boundless.

The bearer of life, truly a paradise more beautiful and brighter than any royal palace, was Your tomb, Christ, the source of our resurrection.

Divine consecrated Dwelling of the Most High, rejoice! For through You, Mother of God, joy is given to those who cry out: “Blessed are You among women, All-blameless Lady!”

The following are the closing prayers and dismissal of the priest: “The Risen Christ, our true God, through the prayers of His Most Pure Mother, our reverend and God-bearing father and all the saints, will have mercy and save us, as He is Good and Lover of mankind.”

So done Hours on the Holy Days of Easter. In addition, throughout bright week until Saturday morning inclusive, such a rite of hymns is supposed to be performed instead of morning and evening prayers.

“By His Resurrection, Christ conquered sin and death, crushed the gloomy kingdom of Satan, freed the enslaved human race, and removed the seal from greatest secrets God and man. He deserves honor and glory, with the Father and the Holy Spirit - the Trinity Consubstantial and Indivisible, now and forever, at all times and forever and ever. Amen"(St. Nicholas of Serbia).

The temple is alreadyRussian and ready for service,but everyone needs to get out of it. And the doors must be closed. Now in our minds the temple is the Life-Giving Sepulcher of the Savior. And we ourselves go to him, as once myrrh-bearing women.

Solemn bell

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The basis of the world is the week. The number six indicates the created world, and the number seven reminds us that the created world is covered with blessing. Here is the key to understanding the celebration of the Sabbath. On the seventh day, i.e. on Saturday, God blessed what He had created, and, resting on Saturday from daily affairs, a person had to reflect on the affairs of the Creator, praise Him for the fact that He arranged everything miraculously. On Saturday, a person was not supposed to show his hair.

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Without faith in the Risen Christ, there is no Christianity. That is why all the opponents of our faith are persistently trying to shake the truth of the Resurrection.

The first objection: Christ did not die on the cross: He only fell into a deep faint, from which he later woke up in a cave, got up from His bed, rolled away a huge stone from the doors of the tomb and left the cave ... To this ...

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From the day of Holy Pascha to the feast of the Ascension (the 40th day), the Orthodox greet each other with the words: "Christ is Risen!" and answer "Truly Risen!"

EASTER HOURS

ABOUT PARTICIPATION

BRIGHT WEEK

All Bright Week - the brightest days church year when every day the Divine Liturgy is served at the open Royal Doors. And only in this week (week) after each after each Divine Liturgy, a procession with the icon, Banners, Artos is performed.

One-day fasts are canceled on Wednesdays and Fridays.

Prayer text of the Easter Hours.

To help those who are learning to pray.

All worship and church rites Easter holidays are especially solemn and imbued with a great sense of joy.

The Paschal service sings of the divinely luminous victory of our Lord Jesus Christ over all the enemies of our salvation and the gift of eternal life to us.

The solemn celebration of Christian Easter lasts a whole week.

Easter week ends on Saturday.

People who are from the prayer book know that on Easter week, instead of morning and evening prayers, they read Easter clock. So it is written in the prayer book "The Prayer Shield of the Orthodox Christian."

The prayers of the Easter Hours consist of hymns glorifying the joyful event of Christ's Resurrection. These prayers are included in the prayers of the Tsvetnoy Triodion.

Those who are only often look for these prayers.

Prayers of the Hours of Holy Easter

(Source: Full Orthodox prayer book for the laity. Sretensky Monastery "New Book")

Troparion:
Christ is risen from the dead, trampling death upon death, and bestowing life on those in the tombs. (Three times)

Having seen the Resurrection of Christ, let us bow down to the holy Lord Jesus, the Only Sinless One. We worship Thy Cross, O Christ, and we sing and glorify Thy holy Resurrection. Thou art our God, do we not know Thee otherwise, we call Thy name. Come, all you faithful, let us bow down to the holy Resurrection of Christ: behold, the joy of the whole world has come by the Cross. Always blessing the Lord, let us sing His Resurrection: for having endured the crucifixion, destroy death by death. (thrice)

Ipakoi:
Having foreshadowed the morning about Mary, and having found the stone rolled away from the tomb, I hear from the Angel: in the light of the ever-present Existing with the dead, why are you looking like a man? See the graven sheets, and preach to the world, that the Lord arises, killing death, that he is the Son of God, who saves the human race.

Kondak:
Even if thou didst descend into the grave, immortal, but thou didst destroy the power of hell, and thou art risen as the Conqueror, Christ God, prophesying to the myrrh-bearing women: Rejoice! and by your apostle grant peace, grant resurrection to the fallen.

In the tomb of the flesh, in hell with a soul like God, in paradise with a thief, and on the Throne you were, Christ, with the Father and the Spirit, fulfilling everything, indescribable.

Glory to the Father and the Son and the Holy Spirit:

Like the Life-bearer, like the most beautiful of paradise, truly, the brightest hall of every royal one, Christ, Thy tomb, the source of our Resurrection.

And now and forever and forever and ever. Amen.

Highly illuminated Divine village, rejoice! For by you joy is given, O Theotokos, to those who call: Blessed are You in women, O All-blameless Lady.

Lord have mercy. (forty times)

Glory to the Father and the Son and the Holy Spirit, now and forever, and forever and ever. Amen:

The most honest Cherubim and the most glorious Seraphim without comparison, who without the corruption of God the Word gave birth to the present Mother of God, We magnify Thee.

Christ is risen from the dead, trampling down death by death and bestowing life on those in the tombs. (thrice)

Through the prayers of our holy fathers, Lord Jesus Christ, have mercy on us. Amen.