The first day of Lent is a church service. Peculiarities of worship during Lent

Lent Services

Matins(look at the Book of Hours)

Priest's cry

Reader:The usual beginning and two psalms, troparia (on a row)

Priest: Short, intense litany, exclamation

Choir:Amen. Bless in the name of the Lord, father.

Priest: “Glory to the Saints...”

Reader: Amen. and six psalms.

Priest: Great Litany, verses from “Alleluia” for the current voice of the week

Trinity troparia voices(look in the Triodion appendix. The troparions are read, the endings are sung. The first troparion has different endings for each day, the troparions for glory and now are the same)

Kathismas three (look in the instructions for which ones)

Litany on Kathismas No.

According to the first kathisma - sedalny Octoechos.(look in the Triodion appendix by voice and day of the week. If the celebrated saint has a kontakion according to the 6th canon of the canon, then he is immediately read and martyred with the verse “ God is marvelous in His saints, the God of Israel" before "glory". If there is no kontakion, then this martyr is read in the canon, 6 songs instead of the kontakion.)

2nd and 3rd kathismas– Triodi sedals along the line

Psalm 50.

Priest's Prayer, " Lord have mercy " - 12 times, exclamation, " Amen ».

Canons:

The Canon of the Menaion is sung with the three songs of the Triodion. See the Three Songs in the Liturgical Instructions.

Look in the book "Services of the 1st Week of Lent" Look by day of the week and add from the Triodion.

Those songs that include three songs are sung on 14: first the canon of the Menaion with the Irmos on 6, then three songs on 8. In addition, the last three songs usually also has one troparion, not included in the number of 14 and sung with the refrain “Glory to Thee, Our God, glory to You."

Songs in which there are no three songs are sung on 4. Irmos are not included in this count and in the 1st, 4th, 5th and 7th songs they are sung before the troparia, and in 3rd and 6th- at the end of the troparions.

Songs containing three songs end with katavasia - the irmos of the second three song.

The canon will be sung with biblical songs, set out in Irmology(as well as in the services of the 1st week.)

Songs 3 and 6 of the canon are the small litany, sedalny or kontakion.

On the 9th song – “The Most Honest”

After the chaos of the 9th song, it is sung"Worthy to eat"

Small Litany.

The Trinity of the current voice is luminous.(look in the Triodion appendix, in the same place as the Trinity).With endings: 1st - different for each day, 2nd and 3rd - the same.

Reader:psalms of praise and daily praise.

Litany of Petition

Stichera on the Triodion verse with the usual refrains from the Book of Hours. Glory even now - Theotokos Triodion.

And the usual end of Matins on the line:

Reader- “It is good to confess to the Lord...” (twice). Trisagion according to Our Father. At the cry of the troparion reader: “In the temple worthy of Thy glory...”, “Lord, have mercy” (40). "Glory, even now." "The most honest one." “Bless you in the name of the Lord, father.”

Priest:"Blessed are you..."

Reader:"Heavenly King..."

Priest:“Lord and Master of my life...” and 3 great bows, 12 small bows with the prayer “God, cleanse me, a sinner,” and in conclusion another great bow. After reading “Lord and Master of my life...” the reader: “Amen” and reads the 1st hour.

First hour, third and sixth - everything is in order. Look at the Book of Hours or the services of the 1st week. There are no kathismas at the 1st hour on Mondays and Fridays. At the 6th hour after the Mother of God “Like not the imams” - troparion of prophecy, prokeimenon, paremia, prokeimenon and further.

Ninth hour - Also everything is in order. On Fridays, kathisma is not read.

At nine o'clock they joinfigurative,which begin with the singing “In Thy Kingdom.” Next, everything is in order.

According to the “Our Father” kontakion:

Kontakion of the day,

Kontakion of the temple,

Kontakion of an ordinary saint

Glory - “Rest with the Saints”

And now - “Representation of Christians”

(in the Church of the Theotokos, kontakion - of the day, an ordinary saint, Glory - “Rest with the saints”, And now - of the temple)

Vespers, when there is no Liturgy of the Presanctified Gifts

Reader: “Come, let us worship...” and Psalm 103: “Bless the Lord, O my soul...”

The priest (in stole and phelonion) reads the lamp prayers in front of the Royal Doors.

According to the psalm - the great litany.

Then Kathisma 18th.

After the kathisma there is a small litany.

“Lord, I cried” in the voice of the stichera of the Triodion. Stichera 6: Triodion - 3 and Menaion - 3(It's another day)

While singing the stichera, the usual incense is performed.

“Glory, even now” - Theotokos Menaion on a row.

No entry.

Chorus: "Quiet light..."

Then follows the prokeimenon of the first parimia and the reading of the parimia itself, the second prokeimenon and the second parimia.

At the end of the parimia reader:“Grant, Lord, this evening...”

Litany of petition.

Chorus: stichera on the Triodion verse with the usual refrains from the Book of Hours, “Glory, even now” - Theotokos.

After stichera reader:“Now you are letting go.” Trisagion. According to "Our Father"

Priest - exclamation. Chorus:« Amen" And they sing the troparia, tone 4: “To the Virgin Mary” and others - along the line.Look at the Book of Hours or the services of the 1st week.

Reader: “Lord, have mercy” (40), “Glory, even now,” “Most honorable,” “In the name of the Lord...”

Priest: "Blessed are you..."

Reader: prayer “Heavenly King...”

Priest: “Lord and Master of my life...” and we make the usual bows (16).

After the bows, the final Trisagion - Reader.

The priest's exclamation reader:“Lord, have mercy” (12), “All-Holy Trinity...”.

Reader: “Be the Name of the Lord...” (3), psalm “I will bless the Lord at all times...” (in full).

Priest : « Wisdom"

Chorus: “It is worthy to eat...” (up to and including the words: “Mother of our God”).

Priest: “Most Holy Mother of God, save us.”

Chorus: "The most honest one."

Priest: “Glory to Thee, Christ God...”

Chorus: “Glory, even now,” “Lord, have mercy” (3), “Bless.”

Priest : dismissal (on the pulpit).

Choir : perennial.

The curtain of the Royal Doors closes.

This is the order of Vespers on the weekdays of Pentecost, when there is no Presanctified Liturgy.

After Vespers there is another funeral lithium.

Great Compline is sung separately from Vespers - in the evening.

What are “biblical songs”, what prophecies are read, why are there twice as many psalms at services, when prostrations are made - we talk about the features of the services of the first week of Lent

Temple vestments on lecterns are dark in color. The time for extensive, leisurely church services begins. Anyone who intends to attend Lenten services (especially the first week) must be patient. For modern man, drawn into the whirlwind of business life, these services will become a kind of feat.

Pious priests church services They try to celebrate Lent without any abbreviations. And this means that twice as many psalms will be read at the service (the Psalter for the week of Lent should be read twice).

Another rare opportunity for those attending Lenten services. At the morning service, the canon is read (a lengthy prayer text, a hymn). Outside of Lent, we hear between the fragments of the canon (troparions) the refrains “Glory to the Lord of Thy Holy Resurrection”! or “Most Holy Theotokos save us”! or “Glory to Thee, our God, glory to Thee”!

Now the order is changing. During Lent, they try to fulfill the canons as they did in ancient times. The troparia alternate with Biblical songs, which in their meaning determine the content of the troparia of the canon.

There are nine songs in total, according to the number of songs in the canon.

First- a song of the prophet Moses dedicated to the passage of the Jews through the Red Sea.

Second a song from Deuteronomy, the speech of Moses can be heard only during Great Lent; at other times it is not sung. This is connected with its accusatory content, with a call to repentance.

Third song of praise of the prophetess Anna, mother of the prophet Samuel, fourth And fifth- the prophets Habakkuk and Isaiah, who prophesied about the Savior.

Sixth- the prophet Jonah, who with his three-day stay in the belly of a whale prefigured the three-day stay in hell of Jesus Christ. Seventh And eighth Biblical songs woven into the canon make you think about prayer to God in difficult circumstances. These are the songs of the prophet Daniel and the three youths in the Babylonian oven.

Ninth the hymn of the Mother of God, already a New Testament text, indicating the completion of the Old Testament history. This creates a song that is very deep in content and meaning, with the help of which we can experience the history of salvation: from the flight of the Jews from Egypt to the Good News. However, such a symbolic journey to sacred history possible with the ability to hear and focus.

Great Lent has its own special liturgical sign. This is the prayer of Ephraim the Syrian, first pronounced at the evening service of Forgiveness Sunday. During prayer, as the first time, bows to the ground are made, but sometimes twelve prayer petitions are added: “God, be merciful to me, a sinner,” when pronounced, they bow with a bow from the waist.

These days you can discover for yourself what small services called hours are dedicated to. At these services, chants are sung that reveal their liturgical meaning. And if someone was burdened by them, was late in the morning for the third and sixth hours, or, on the contrary, was in a hurry to escape from the first in the evening, and did not suspect the existence of the ninth at all, has the opportunity during Lent to become imbued with the importance of these services.

The meaning of the first hour is expressed by its troparion, which they begin to perform in a special way, making prostrations to the ground while singing this text:

Usually the priest sings: “In the morning, hear my voice, my King and my God,” and bows to the ground. The choir sings this chant and also bows to the ground while the priest recites special verses: “Inspire my words, O Lord, understand my title,” “For I will pray to You, O Lord.” To these verses the choir sings the troparion “Tomorrow I will hear...”, all this alternating with bows. When you hear the chants of the first hour of Great Lent, you immediately understand that this is the morning invocation of God.

At the third hour they sing in a similar way, remembering the event of Pentecost: “Lord, who sent down Thy Most Holy Spirit in the third hour by Thy Apostle: Do not take Him away from us, O Good One, but renew us who pray to Thee.”

The sixth is the recollection of the terrible moment of the Crucifixion of Christ in order to save us from sins: “And on the sixth day and hour, on the cross, Adam’s daring sin was nailed into paradise, and tear up the handwriting of our sins, O Christ God, and save us.”

The ninth hour is no less terrible in meaning, this is the time of the death of Jesus Christ: “Who at the ninth hour tasted death for our flesh, put to death the wisdom of our flesh, O Christ our God, and save us.”

Lenten services are not only an exceptional period of prayer. They can become diligent students. The fact is that during Great Lent, during different moments of the Divine service, three books from old testament: Genesis, Proverbs of Solomon and the Book of the Prophet Isaiah. In the ancient Church, people preparing for the Sacrament of Baptism listened to texts that every Christian should have known during the services of Lent (Forty Days, that is, Great Lent). Today, Lenten services provide an opportunity to fill gaps in knowledge (if any).

And Bible songs, and hours, and readings Holy Scripture, and the prayer of Ephraim the Syrian: all this will remain with those praying for almost the entire post. Namely, in his first week, in addition to liturgical revelations, a person will be called to deep repentance. For four days (Monday, Tuesday, Wednesday and Thursday), a special service is performed in the evening, the reading of Great Compline with the Great Canon of St. Andrew of Crete.

The Great Penitential Canon of St. Andrew of Crete stands at the semantic center of the services of the first week of Great Lent. The canon begins with the words: “Where will I begin to cry about my accursed life and deeds? Will I make a beginning, O Christ, for this present mourning? But, as you are kind, grant me remission of sins,” that is, how to begin to repent, there are so many sins that it is even difficult to decide which one to confess first. There is only one hope - the mercy of Christ.

The content of the canon is a conversation between the penitent and his own soul. The canon is large, it is divided into four parts, so it is read for four days. His words reveal a retrospective of humanity’s long and painful journey to salvation. I remember a lot biblical characters(Moses, Aaron, Abraham, Joseph, “Elijah the charioteer”), whose example should move the human soul to cleansing repentance.

The example of Christ himself should serve the soul as an image of firmness in spiritual work: “The Lord fasted forty days in the desert, and after a hunger, showing what is human; soul, do not become lazy, if an enemy comes to you, let him be reflected from your feet through prayer and fasting.”

The Lord, during his forty-day feat in the desert, was tempted, remembering this, the soul should not be lazy, but through prayer and fasting it will drive away the enemy.

During the days of Great Lent, you can receive communion at an unusual Liturgy - the Liturgy of the Presanctified Gifts. The Eucharist, which is familiar to everyone, is celebrated during Lent only on Saturdays and Sundays. And on Wednesday and Friday, Christians receive communion with the Gifts consecrated on the previous Sunday. That is why it is called the Liturgy of the Presanctified Gifts. This service is quiet and modest.

During the first week, abstinence from food is supposed to be strict, but on Friday, at the very end of the Liturgy of the Presanctified Gifts, consolation awaits those fasting.

On this day, the memory of the martyr Theodore Tyrone is celebrated, about whom you can learn from life history that in the 4th century he helped Christians avoid desecration by teaching how to eat without buying contaminated food at the market. In a night vision, he appeared to the Archbishop of Constantinople and told him to prepare kolevo, boiled wheat mixed with honey.

Following the example of the Christians of Constantinople, modern Orthodox Christians prepare a kolvo, consecrate it at the end of the presanctified Liturgy, and distribute it to parishioners. This is how the most difficult, first days of Lent end.

Lent in 2019: which services should you not miss? We will consider this issue in detail in this article and will help you successfully fast.

Lent in 2019

Every day, except Saturdays and Sundays, at all services of the daily cycle the prayer of St. Ephraim the Syrian is read. For the first time during the Lenten Triodion, it is pronounced on Wednesday and Friday of Cheese Week, and for the last time on Great Wednesday (April 24), after which all prostrations, except before the Shroud, cease until the day of Pentecost.

On the first four days of Pentecost, it is read at Great Compline. It is sung in its entirety on Thursday morning of the fifth week, which is usually performed on Wednesday evening, the day before - one of the longest and most complex services is called "". In addition, on Thursday of the fifth week there is a special ancient service, which in origin is Vespers with Communion. This service is also celebrated every week on Wednesdays and Fridays, as well as on the first three days of Holy Week. According to the charter, the Liturgy of the Presanctified Gifts should be celebrated in the evening, but in parish practice this is rare - the service is usually postponed to the morning.

On the first Friday of Great Lent (March 15, 2019), at the end of the Liturgy of the Presanctified Gifts, a prayer service is performed with the blessing of koliva (boiled wheat grains or other cereals with honey). Memory of St. Vmch. Theodora - first Saturday (March 16) of Great Lent.

From Wednesday of the Cross (April 3), half of Pentecost, at the Liturgy of the Presanctified Gifts a litany about those preparing for Holy Baptism is added.

The second and third (March 23, 30 in 2019) - commemoration of the deceased. On these days, the Liturgy of St. John Chrysostom and a memorial service are celebrated. (April 6 funeral service is not performed in connection with the pre-celebration of the Annunciation.)

The fifth Saturday (April 13) of Great Lent is a celebration; the day before, on Friday evening (April 12), Matins is served with the singing of an akathist to the Most Holy Theotokos. Sixth Saturday (April 20) - commemoration of the resurrection of the holy righteous Lazarus of the Four Days (eating fish caviar is allowed at the meal).

On all Sundays of Pentecost, the Liturgy of St. Basil the Great is performed, and in the first week after the end of the Liturgy, prayer singing in honor is also performed. The second Sunday is dedicated to St. Gregory Palamas, a teacher of the Church who formulated the theology of grace. On the eve of the third Sunday, at Matins, during the Great Doxology, the Honest and Life-giving cross Lord's. On the fourth Sunday of Pentecost, the Church remembers St. John, abbot of Mount Sinai, author of the famous ascetic work “The Ladder,” and on the fifth (April 14) the feat of St. Mary of Egypt. Due to the coincidence of the 4th Week of Lent this year with the Feast of the Annunciation Holy Mother of God, service prp. John Climacus (from Triodion) is moved to Great Compline on Friday evening.

On the day of the feast of the Most Holy Theotokos (April 7), the Liturgy of St. Basil the Great is served. On holiday, fish is allowed at meals.

The last Sunday before Easter is Palm Sunday (April 21). On this day, the Liturgy of John Chrysostom is celebrated and willows are consecrated.

On the first four Sundays of Great Lent there is also a special service - Vespers with an akathist to the Passion of Christ (Passion). This service is of Western origin and serves as a constant reminder of the saving feat and suffering of the Lord Jesus Christ on Calvary.

On the first three days of Holy Week, the last Liturgy of the Presanctified Gifts of the year is celebrated. At the matins of these days (the first of them takes place on Sunday evening), the troparion is sung, and at dismissal the words “The Lord is Coming to His Free Passion” are pronounced.

Maundy Thursday (April 25) - commemoration of the Last Supper and the establishment of the Sacrament of the Eucharist. On this day, Vespers is celebrated with the Liturgy of St. Basil the Great and reserve Gifts are prepared for the communion of the sick. At the end of the Liturgy, during the bishop's service, the Rite of Washing the Feet is performed.

On Thursday evening, Good Friday Matins with reading is celebrated, one of the longest and beautiful services church year. There is an old Russian custom of bringing home burning candles from this service.

(April 26) - day strict fasting. In the morning, the Consequence of the Hours of Great Heel with figurative ones is performed; the Liturgy is not served. After noon - after the dismissal, the canon “Lamentation of the Most Holy Theotokos” is sung, during which the kissing of the Shroud takes place.

On Friday evening or Saturday night the Savior is celebrated. On Holy Saturday itself (April 27) the Liturgy of St. Basil the Great is served, during which the clergy changes from Lenten purple and black robes to white. During this service, the Gospel is already read, in which the Resurrection of Christ is remembered (chapter 28 of the Gospel of Matthew). After the Liturgy - the consecration of Easter dishes.

On Easter night, services begin with the midnight office with the reading of the canon Holy Saturday before the Shroud. Before this, during non-liturgical times, the Acts of the Holy Apostles are read in the church. After the Midnight Office, Easter Matins is served with the Paschal Canon of St. John of Damascus, and then the Easter Liturgy of St. John Chrysostom.

Great Lent is a seven-week period of strict abstinence, repentance and prayer established by the church, a time of spiritual improvement. Great Lent in the church is seen as preparation for the celebration of the holiday, symbolizing the internal spiritual cleansing and resurrection of the soul of the believer.

Great Lent or Holy Pentecost is the most important and strict among the fasts. It begins seven weeks before the Holy Day and consists of Lent (forty days) and Holy Week (the week before Easter).
Pentecost was established in imitation of the Lord Jesus Christ Himself, who fasted in the desert for forty days, and Holy Week was established in remembrance last days His earthly life, suffering, death and burial. Thus, the total continuation of Lent together with Holy Week is 48 days.

Lent is preceded by three weeks, during which the Holy Church begins to spiritually prepare for it.
First preparatory week- “The Week of the Publican and the Pharisee” is called “continuous week” because there is no fasting at meals. On Sunday, during the Liturgy, the Gospel “About the Publican and the Pharisee” is read (Luke 18:10-14). With this parable, the Church teaches us true humility and repentance, without which fasting will be fruitless. Starting from this week and until the fifth week of Great Lent, during the all-night vigil, after reading the Gospel, a prayer is sung, which is listened to on bended knees: “Open the doors of repentance for me...”
In the second preparatory week- “A week about prodigal son”, Wednesday and Friday are fast. On Sunday at the Liturgy, the parable from the Gospel “About the Prodigal Son” (Luke 15:11-32) is read, which calls on the lost to repent and return to the Lord, with hope for His mercy. In this week, as well as in the two weeks following it, at the all-night vigil after polyeleos, the 136th psalm is sung: “On the rivers of Babylon, there is a sad man and a mourner...” He describes the suffering of the Jews in Babylonian captivity and the grief for the lost fatherland, figuratively , speaking about our sinful captivity and that we must strive for our spiritual homeland - the Heavenly Kingdom.
Third preparatory week It’s called “meat-fat” or “cheese”, and popularly it’s called “Maslenitsa”. This week you can no longer eat meat. Wednesday and Friday are not fasting; you are allowed to eat milk, eggs, fish, cheese, and butter. According to the old Russian custom, pancakes are baked on Maslenitsa. The Sunday of “meat week,” according to the Gospel reading, is called “The Week of the Last Judgment” (Matthew 25:31-46). With this reading, the Church calls sinners to repent and do good deeds, reminding us that we will have to answer for all sins. With the beginning of this week, those who are married are ordered to abstain from marital relations.
Last thing Sunday before the Great fasting is called “cheese empty”: it ends the eating of eggs and dairy products.
At the Liturgy, the Gospel is read with a part from the Sermon on the Mount (Matthew 6: 14-21), which speaks of forgiveness of offenses to our neighbors, without which we cannot receive forgiveness of sins from the Heavenly Father; about fasting and about gathering heavenly treasures.
Accordingly gospel reading On this day, Christians ask each other for forgiveness for the offenses caused and strive to reconcile with everyone. Therefore, Sunday is usually called “Forgiveness Sunday.”

The first and last (Holy) weeks of Great Lent are distinguished by their severity, and their services by their duration.
This is a time of special repentance and deep prayers. Believers, as a rule, attend daily services during these weeks.
According to the charter, on Monday and Tuesday of the first week it is established highest degree fasting – complete abstinence from food; The first eating of food is allowed only on Wednesday, and the second time - on Friday after the Liturgy of the Presanctified Gifts.
These days, dry eating is prescribed, that is, food without oil.
Of course, for the weak, sick, elderly people, pregnant and lactating women, these requirements, with the blessing of the confessor, are relaxed. Starting from Saturday of the first week, you can eat lean food.
Fish is allowed only twice during the entire fast: on the Annunciation of the Blessed Virgin Mary (April 7), if the holiday does not fall on Holy Week, and on the Entry of the Lord into Jerusalem (Palm Sunday). On Lazarus Saturday (the Saturday before Palm Sunday) fish caviar is allowed. If you strictly follow the regulations, then vegetable oil is allowed only on Saturdays (except Saturday of Holy Week) and Sundays.

Features of Lenten Worship– celebration of liturgies only on Saturdays and Sundays; Liturgy is not celebrated on Monday, Tuesday and Thursday. On Wednesdays and Fridays the Liturgy of the Presanctified Gifts is celebrated. The very name of this service suggests that it involves communion with the Holy Gifts, consecrated on the previous Sunday. In the temple, both the black vestments and the special Lenten chanting of chants call for repentance and change in sinful life. The prayer of St. Ephraim the Syrian “Lord and Master of my life...” is constantly heard, which all those praying bow to the ground.

The first four days of Lent in the evening on Orthodox churches the great penitential canon of St. Andrew of Crete is read - an inspired work poured out from the depths of a contrite heart. Orthodox people They always try not to miss these services, which are amazing in their impact on the soul.
On Friday of the first week after the liturgy, the consecration of “koliv” (boiled wheat with honey) takes place in memory of the Holy Great Martyr Theodore Tiron. This saint appeared in a dream to the Bishop of Antioch, Eudoxius. He revealed to him the secret order of Emperor Julian the Apostate to sprinkle the blood of animals sacrificed to idols on all food supplies and ordered him not to buy anything at the market for a week, but to eat koliv.

First week of Lent dedicated to the Triumph of Orthodoxy. This celebration was established on the occasion of the final victory of the Holy Church over the iconoclastic heresy. On this day, after the liturgy, a special rite is performed in the church - the rite of the triumph of Orthodoxy. With this rite, the Church anathematizes, that is, excommunicates heretics, enemies of Orthodoxy, from unity with itself, and glorifies its defenders.
Second week of Lent honors the memory of St. Gregory Palamas. He is known as an exposer of the heresy of Barlaam, who rejected Orthodox teaching about the uncreated light.
Third week of Lent- Worship of the Cross. This week the Holy Cross of the Lord is glorified. For worship and spiritual reinforcement of those undergoing the feat of fasting, the Cross is taken from the altar to the middle of the temple. The week following the Week of the Cross has the same name, and is also called the Week of the Cross, since Lent reaches its midpoint on Wednesday.
Fourth week of Lent offers us high example fasting life in the person of St. John Climacus, author of “The Ladder.”
On Wednesday, in the fifth week, an all-night vigil is held with the reading of the Great Penitential Canon of Andrew of Crete and the Life of St. Mary of Egypt. For this feature, it is called St. Andrew's station, or the station of Mary of Egypt.
On Saturday of the same week, the akathist to the Most Holy Theotokos is sung, which is established in gratitude for Her deliverance of Constantinople from enemies.
Fifth week of Lent dedicated to the glorification of the exploits of the Venerable Mary of Egypt.
The Saturday before the Feast of the Entry of the Lord into Jerusalem is called Lazarus. On this day, we remember the resurrection of the righteous Lazarus, which was performed by the Lord Jesus Christ as proof of His Divine power and as a sign of our resurrection. The resurrection of Lazarus served as the reason for condemning the Savior to death, therefore, from the very first centuries of Christianity, it was established to commemorate this great miracle just before Holy Week.
Sixth week of Lent called “Week of Vaiy”, in common parlance – Palm Sunday” (or Flower-Bearing), and the “Entry of the Lord into Jerusalem” is celebrated. The branches of fronds (palm branches) are replaced by willows, since the willow produces buds earlier than other branches. The custom of using vaya on this holiday has its basis in the circumstances of the very event of the Lord’s entry into Jerusalem. Those praying seem to meet the invisibly coming Lord and greet Him as the Conqueror of hell and death, holding in their hands the “sign of victory” - flowering willows with lit candles.

During Great Lent, in church and at home, the repentant prayer of St. Ephraim the Syrian is read:
“Lord and Master of my life, do not give me the spirit of idleness, despondency, covetousness and idle talk. But grant me the spirit of chastity, humility, patience and love. Grant me, O Lord the King, to see my sins and not to condemn my brother “Blessed are you forever and ever, Amen.”
Three Saturdays - the second, third and fourth weeks of Lent - are established for the remembrance of the dead: Lenten parents' Saturdays. Just like on Meat Saturday, on these days intense prayers are performed and memorial services are served for already deceased relatives and acquaintances, and strangers too - those for whom there is no one to pray.

According to established tradition, Unctions are held during Great Lent, the schedule of which is drawn up separately in each church.

Today Orthodox religious holiday:

Tomorrow is a holiday:

Holidays expected:
15.03.2019 -
16.03.2019 -
17.03.2019 -

The temptation is great to fall into despondency: “How can I live without tasty food! No more fun now! What long services!” - whereas there is no reason for despondency. Long service- these are high examples of medieval spiritual poetry, and philosophical reflections on man’s place in eternity, and a feeling of unity with other worshipers, and communication with God Himself.

It occurs no less often, if not more often. back side Lenten despondency: “I cannot fast according to the rules. I miss services. I get distracted by the bustle of the world.”

It’s banal, but no less true: remember that God does not need a stomach and legs, but a heart. He sees in the human soul a sincere desire to serve Him, and He also sees infirmities.

This constant remembrance of God will be our unceasing joy in Him.

No, of course, we all don’t need to become hesychasts for fasting, but we can try to become half a step closer to the ideal.

It’s worth spending a little more time on prayer than you usually do. More attention during services - sometimes it is worth taking with you a book with the texts of the service. Execute more carefully prayer rule- leave the computer half an hour earlier and read evening prayers. Add the prayer of St. Ephraim the Syrian. On the road, listen to or read the Psalter.

It is useful to fight numerous Lenten temptations with prayer: respond to irritation, anger, and despondency with yourself short prayer Jesus.

Household chores, the road during rush hour, noise at work - even if we were able to organize our lives in such a way that we eat only permitted food, read the entire prayer rule and even pray during the day, we get terribly tired from all this fuss. And here the temple comes to our aid.

In monasteries and in many parish churches in big cities During Lent, services are held every day in the morning and evening. It’s worth going to at least part of the service before or after work - it puts you in a completely different mood from the surrounding reality.

There are divine services for which it is not a sin to take time off from work early. These are the Great Canon of Andrew of Crete in the first four days of Great Lent, the St. Mary’s Station on the evening of Wednesday of the fifth week, the Akathist to the Mother of God on Friday evening, the services of Holy Week...

At least once during Lent, it is good to attend the Liturgy of the Presanctified Gifts; by the way, in some churches it is sometimes performed in the evenings (for example, in the Sretensky Monastery several times during Lent, the Presanctified Gift begins at 18.00).

It is well known: it is not God who needs fasting, but us. Great Lent consists of two parts: Lent and Holy Week. The first is the time of repentance, the second is the time of cleansing, preparation for Easter.

It is not for nothing that the Church offers us the reading of the canon of St. Andrew of Crete twice during Lent. It is not for nothing that every Lenten Saturday during the All-Night Vigil we hear the chant “Open the doors of repentance, O Giver of Life.” It is not for nothing that three weeks before Lent the Church calls for repentance: with the parable of the publican and the Pharisee, the parable of the Prodigal Son, a reminder of the Last Judgment and the expulsion of Adam from paradise.

It is for repentance that we need the time of Lent. If you are not going to repent, you should not start fasting - it is a waste of your health.

By the way, health. If problems with well-being arise during fasting, the degree of abstinence should be immediately discussed with your confessor.

There can be no question of any unauthorized fasting according to the regulations or even close to the regulations if there are diseases associated with the stomach or metabolism. IN modern conditions Even monasteries on rare occasions fast with dry eating - God will not condemn a working person who is not in excellent health.

(It is worth remembering that during Great Lent the sacrament of Unction is performed in churches - anointing with specially consecrated oil with a prayer for the healing of the sick.)

A stomach ulcer will in no way bring you closer to God, but can also significantly distance you - there is an extremely thin line between a sincere desire to obey the church charter, not sparing your belly, and pride in your zeal.

“If I fast, I become vain, and if I don’t fast, I become vain,” laments St. John Climacus in his “Ladder.”

“Vanity by fasting” is dangerous in its obviousness and goes hand in hand with condemnation. Brother eats fish during the first week of Lent, while you sit on bread and water? None of your business. He drinks milk, but you don’t even put sugar in your tea? You don’t know the specifics of how his body works (by the way, in seminaries students are often given dairy products). You ate a sausage and the next day went to receive communion, whereas you began the Eucharistic fast even before the All-Night Vigil? This is a matter for him and the priest who admitted him to the sacrament.

“Vanity through non-fasting” is a more subtle passion. In our time, there is such a character as the tax collector, who is proud that he is not a Pharisee. And here another trend arises: he doesn’t eat vegetable oil- but at home I make a hundred prostrations before going to bed! He doesn’t drink any alcohol - but I repent every weekend!

Therefore, I would like to repeat the call of educators to kindergarten: “Look at your plate!”

And in general, talk less about food. No matter how much this simple truth sets one's teeth on edge, Lent is only to the smallest extent - a change in diet.

Vegetarians never eat animal food - this neither brings them closer to God nor removes them, exactly in accordance with the words of the apostle.

Continuation famous quote: “but by every word of God” - ideally suits the Lenten period, when special attention is paid to reading the Bible - the word of God.

During Lent it is customary to read the entire Gospel. Also during this period, the Old Testament is read daily in churches.

It would be good to combine a decrease in interest in the contents of other people's plates with an increase in attention to others in general.

Focusing on your own spiritual state should not turn into indifference to others. Fasting should benefit the cultivation of both virtues: love of God and love of neighbors.

Saint John Chrysostom called for spending the money saved on the Lenten meal to help the poor. After having lunch in the canteen for a few days without a cutlet, you can buy gloves for a freezing beggar or an educational game in an orphanage.

During fasting, it is not at all necessary to interrupt communication with people who may need it - a pregnant friend, a sick neighbor, a lonely relative. A conversation with them over a cup of tea is not entertainment, but helping your neighbor.

A kind attitude towards our neighbors sometimes turns into the most unpleasant side for us: people-pleasing. In fact, as a rule, there is no good attitude here - there is one’s own weakness of character and dependence on other people’s opinions. It is during Great Lent that this passion intensifies.

“Let's meet on Friday after work in a cafe!” - a friend suggests, and now you order a cake with her - you can’t offend!

“Come visit on Saturday evening!” - the neighbors call, and you skip the service, instead of apologizing and rescheduling the meeting for a later time or Sunday.

“Eat a piece of chicken, otherwise I’ll be offended!” - the relative is openly capricious, and here you can even hide behind respect for your elders, only this will be cunning: reluctance to enter into conflict is not always associated with love for your neighbor.

To free yourself from the sin of man-pleasing, you can remember the advice given by Elder Paisius the Holy Mountain: we must hide our personal fasts so as not to fast for show, but church-wide fasting is standing in faith. We must not only respect our neighbors ourselves, but also strive to be respected for ourselves and our faith.

Most often, people understand polite explanations and get into the situation. And even more often it turns out that our sophisticated interpretations are far-fetched. Our friend in the coffee shop is not at all embarrassed by our empty cup of espresso, the neighbors will be glad to see you after the service, and a relative will gladly treat a fasting guest to potatoes and mushrooms.

Finally, the most important rule of Lent is to remember why this period exists.

Lent is a time of concentrated anticipation of the Light Christ's Resurrection. Active expectations: together with the Lord we will try to go through forty days of fasting, together with the Lord we will approach the tomb of Lazarus, together with the Lord we will enter Jerusalem, we will listen to Him in the Temple, we will take communion together with the Apostles at His Last Supper, we will follow Him on the Way of the Cross, with Mother of God and with Christ’s beloved Apostle John we will grieve on Golgotha...

Finally, together with the myrrh-bearers, we will come to the open Tomb and again and again we will experience the joy: He is not here. Christ is Risen!