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What days should you try to be in the temple?
In 2018 great post starts February 19th. The Church invites believers to spend these days in more profound, repentant prayer.
Every day, except Saturdays and Sundays, at all divine services of the daily circle, the prayer of St. Ephraim the Syrian is read. For the first time during Lenten Triodion, it is pronounced on Wednesday and Friday of Cheese Week, and for the last time on Great Wednesday (April 4), after which all prostrations, except before the Shroud, stop until the day of Pentecost.
Fifth Saturday (March 24) of Great Lent - the celebration of the Praise of the Most Holy Theotokos (Saturday Akathist), the day before, on Friday evening (March 23), Matins is served with the singing of an akathist to the Most Holy Theotokos. The sixth Saturday (March 31) - the memory of the resurrection of the holy righteous Lazarus of the Four Days (at the meal, eating fish caviar is allowed).
On all Sundays of Lent, the Liturgy of Basil the Great is served, and in the first week (February 25), after the end of the Liturgy, prayer singing is also performed in honor of the Triumph of Orthodoxy. The second Sunday (March 12) is dedicated to St. Gregory Palamas, the teacher of the Church, who formulated the theology of grace. On the eve of the third Sunday, the week of the Adoration of the Cross (March 11), at Matins in the great doxology, the Holy and Life-Giving Cross of the Lord is brought out to worship. On the fourth Sunday (March 18) of Pentecost, the Church commemorates the Monk John, hegumen of Mount Sinai, author of the famous ascetic work "The Ladder", and on the fifth (March 25) - the feat of St. Mary of Egypt. On the feast of the Annunciation (April 7), fish is allowed at the meal.
Last Sunday before Easter - Entry of the Lord into Jerusalem, Palm Sunday (April 1). On this day, the Liturgy of John Chrysostom is performed and the willows are blessed.
On the first four Sundays of Great Lent, a special service is also ruled - vespers with an akathist to the Passion of Christ (Passia). This worship service is of Western origin, serves as a constant reminder of the saving deed and suffering of the Lord Jesus Christ on Calvary.
On the first three days of Holy Week (April 10, 11, 12) the last Liturgy of the Presanctified Gifts of the year is celebrated. On the morning of these days (the first of them takes place on Sunday evening), the troparion “Behold, the Bridegroom is coming at midnight” is sung, and at the dismissal the words “The Coming Lord on a free Passion” are pronounced.
Maundy Thursday (April 5) - commemoration of the Last Supper and the establishment of the Sacrament of the Eucharist. On this day Vespers is celebrated with the Liturgy of Basil the Great and reserve Gifts are prepared for the communion of the sick. At the end of the Liturgy, the rite of the Washing of the Feet is performed during the Episcopal Divine Liturgy.
On Thursday evening, Good Friday Matins is celebrated with the reading of the 12 Gospels of the Passion of the Lord, one of the longest and most beautiful services of the church year. There is an old Russian custom to bring home burning candles from this service.
Good Friday (April 6) is a day of strict fasting. In the morning, the Follow-up of the Great Heel Hours with pictorial ones is performed, the Liturgy is not served. In the afternoon - Vespers with the removal of the Shroud, after the dismissal, the canon "Lamentation" is sung Holy Mother of God”, during which the Shroud is kissed.
On Friday evening or Saturday night, Great Saturday Matins is served with the burial of the Shroud of the Savior. On Great Saturday itself (April 7), the Liturgy of Basil the Great is served, during which the clergy change from purple and black Lenten robes to white. During this divine service, the Gospel is already being read, which recalls the Resurrection of Christ (chapter 28 of the Gospel of Matthew). After the Liturgy - the consecration of Easter dishes.
On Paschal night, services begin with the Midnight Office with the reading of the canon of Holy Saturday before the Shroud. Before this, during non-liturgical hours, the Acts of the Holy Apostles are read in the church. After Midnight Office, Easter Matins is served with the Paschal Canon of St. John of Damascus, and then - the Paschal Liturgy of St. John Chrysostom.
Maria Senchukova
Great Lent begins seven weeks before Easter and consists of fortecost- forty days - and Holy Week- Weeks before Easter. Forty days was established in honor of the forty-day fast of the Savior, and Holy Week - in remembrance last days earthly life, suffering, death and burial of Christ. The general continuation of Great Lent along with Holy Week - 48 days.
Received with particular rigor observe the first and Holy Week
In the not very old historical centuries in Orthodox countries during Great Lent, the life of citizens changed dramatically: theaters, baths were closed, the meat trade was stopped, and on the first week of Lent, as well as on Holy Week, classes in educational institutions, all state institutions were closed so that believers could go to the temple for very important Lenten services. According to historians, pious people in Russia in the first days of Great Lent did not leave their homes unnecessarily.
Last Sunday before Lent called forgiven or "Syropustom" (on this day the eating of cheese, butter and eggs ends). At the liturgy, the Gospel is read with a part from the Sermon on the Mount, 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 collecting heavenly treasures. In accordance with this Gospel reading, Christians have a pious custom to ask each other for forgiveness of sins, known and unknown offenses on this day. This is one of the most important preparatory steps on the way to Great Lent.
Received with particular rigor observe the first and Holy Week Great post. Great Lent implies the rejection of meat, dairy, fish food, as well as eggs, however, the measure of your fast must be agreed with the priest, in accordance with the state of health.
The first week of Great Lent is especially strict,
and Divine service - duration.
Holy Forty Day, which reminds us of the forty days Jesus Christ spent in the wilderness, begins on a Monday called clean. Apart from Palm Sunday, there are 5 Sundays in the whole of Forty Days, each of which is dedicated to a special remembrance. Each of the seven weeks is called, in order of occurrence: the first, the second, and so on. week of Great Lent.
The divine service is distinguished by the fact that, during the entire duration of the Holy Lent, on Mondays, Tuesdays and Thursdays there is no liturgy(unless there is a holiday on those days). In the morning, Matins, the Hours with some inserts, and Vespers are served. In the evening, instead of Vespers, is performed great compline. On Wednesdays and Fridays takes place liturgy of the presanctified gifts, on the first five Sundays of Great Lent - the Liturgy of St. Basil the Great, which is also performed on Maundy Thursday and Great Saturday of Passion Week. On Saturdays during Holy Lent, the usual liturgy of St. John Chrysostom is celebrated.
In the first four days, (Monday, Tuesday, Wednesday and Thursday) in Great Belief is read canon of St. Andrew of Crete with refrains to the verse: "Have mercy on me, God, have mercy on me." This canon provides numerous examples from the Old and New Testaments, in relation to the moral state of the soul of a person mourning his sins, the Canon is called great both by the many thoughts and memories contained in it, and by the number of its troparia (about 250, while in there are about 30 of them in the usual canons).
Orthodox believers try not to miss these services with the reading of the canon.
Friday of the first week After the Liturgy of Great Lent, the consecration of “koliva” takes place - this is boiled wheat with honey, in memory of the Holy Great Martyr Theodore Tyrone, who provided beneficial assistance to Christians to maintain fasting. In 362, he appeared to the Bishop of Antioch, Eudoxius, and ordered that Christians be informed that they should not buy food defiled by the blood of the emperor Julian the Apostate, but would consume kolivo.
First Sunday of Great Lent referred to as " The triumph of Orthodoxy”, established under Empress Theodora in 842 about the victory of the Orthodox at the Seventh Ecumenical Council. During this holiday, temple icons are exhibited in the middle of the temple in a semicircle, on lecterns. At the end of the liturgy, the clergy perform prayer singing in the middle of the church in front of the icons of the Savior and the Mother of God, praying to the Lord for the confirmation of Orthodox Christians in the faith and the conversion to the path of truth of all who have apostatized from the Church. The deacon then loudly reads the Creed and pronounces an anathema, i.e. announces separation from the Church of all who dare to distort the truths of the Orthodox faith, and "eternal memory" to all deceased defenders of the Orthodox faith, and "many years" to those who live.
On the second Sunday of Great Lent committed memory St. Gregory Palamas, Archbishop of Thessalonite, who lived in the XIV century. According to Orthodox faith he taught that for the feat of fasting and prayer, the Lord illuminates the faithful with His grace-filled light, which the Lord shone on Tabor. For the reason that St. Gregory revealed the doctrine of the power of fasting and prayer and it was established to celebrate his memory on the second Sunday of Great Lent.
On the third Sunday of Great Lent at the Vespers after the Great Doxology the Holy Cross is carried out. All believers worship the Cross, at this time we sing: We worship Your Cross, Master, and we glorify Your Holy Resurrection. In the middle of Lent, the Church exposes the Cross to believers in order to strengthen those who are fasting to continue the feat of fasting as a reminder of the suffering and death of the Lord. The Holy Cross remains for worship for a week until Friday. Therefore, the third Sunday and the fourth week of Great Lent are called "worshiping the Cross."
On the fourth Sunday I remember the great ascetic of the VI century - Saint John of the Ladder, who, from the age of 17 to 60, labored on Mount Sinai and in his creation “The Ladder of Paradise” depicted the path of a person’s gradual ascent to spiritual perfection, as a ladder leading from the earth to eternally abiding glory.
Thursday in the fifth week the so-called " standing of St. Mary of Egypt”, on which the Great Canon of St. Andrew of Crete, the same one that is read on the first four days of Great Lent, and the life of St. Mary of Egypt. The service on this day lasts 5-7 hours.). The life of St. Mary of Egypt, formerly a great sinner, who left the world and was bound to live in the wilderness in fasting and prayer, and through this acquired not only forgiveness from God, but also holiness, should serve as an example of true repentance for everyone and convince everyone of God’s inexpressible mercy to repentant sinners.
Saturday in the fifth week is done " Praise to the Blessed Virgin Mary': read great akathist Mother of God. This service was established in Greece in gratitude to the Mother of God for Her repeated deliverance of Constantinople from enemies.
On the fifth Sunday of Great Lent succession is made venerable Mary of Egypt.
Saturday in week 6 Matins and Liturgy commemorate the resurrection of Lazarus by Jesus Christ.
Sixth Sunday of Great Lent- the great twelfth holiday, on which a solemn Entry of the Lord into Jerusalem to free suffering. This one is called differently. palm Sunday, Week of Vai and Flower-bearing. On the eve of the All-night service, willow branches (vaya) are consecrated, with which believers come to church. Then candles are lit, with which the faithful stand until the end of the service, marking the victory of life over death.
Palm Sunday ends Lent and Holy Week begins.
Holy Week dedicated to the memories of suffering, death on the cross and the burial of Jesus Christ. Christians should spend this entire week in fasting and prayer. This period is mourning and therefore the robes in the church are black. According to the greatness of the remembered events, all days of Holy Week are called Great. Especially touching memories, prayers and chants of the last three days.
Monday, Tuesday and Wednesday of this week are dedicated to remembering the last conversations of the Lord Jesus Christ with the people and disciples. The features of the divine services of the first three days of Passion Week are as follows: at Matins, after the Six Psalms and Alleluia, the troparion is sung: “Behold the Bridegroom is coming at midnight,” and after the canon, the song is sung: “I see Thy chamber. Save mine." All these three days the Liturgy of the Presanctified Gifts is served, with the reading of the Gospel. The Gospel is also read at Matins.
AT Great Wednesday Holy Week commemorates the betrayal of Jesus Christ by Judas Iscariot.
Most of today's active Christians live in cities. The metropolis imposes its stamp on our spiritual life as well. The townspeople are immersed in many everyday concerns: they work, study, they are always in a hurry somewhere ... Someone, under the influence of various circumstances, does not find the strength and opportunity to take part in all Lenten services. Portal asked the pastors to say a few words about the main thing that, in their opinion, should fill the life of a Christian during the days of Great Lent, to suggest something from personal experience to help troubled Christians define a spiritual agenda—maximum and minimum—in these days.
Our life is like a dream. The world draws us in, lulls us to sleep - we live day after day, not noticing what is happening in our soul, where we are moving, how healthy, or rather, how sick our " inner man". The enemy also puts us to sleep: as soon as we wake up, get worried, he begins to insinuatingly reassure us: “Yes, something needs to be changed, corrected, and you will definitely do it, but not now, but then, later ...”.
And often, only some serious test brings us out of this lull, from this state of false calm - illness, sorrow, for which we are not ready. And for someone, death becomes such an awakening ...
- help each other (tactfully, unobtrusively) to prepare more carefully and seriously for confession, confess several times during the fast and, if possible, partake of the holy mysteries;
- also, with the help of relatives or independently, set and solve any specific moral tasks(get rid of a habit, such as smoking, visit someone who needs your help, make a tangible donation to a cause, etc.).
What not to do: give vows “for fasting” about abstaining from some kind of sin, bad habit: if it is a sin, then you need to get rid of it forever and ever. So, for example, if you have a “problem” with alcohol and you make a vow not to drink during fasting, this means that you will look forward to drinking for seven weeks and meet the saint like a pig.
– The most important thing for a Christian in time is to spend these days very carefully. This is a period of intense work on your inner state. Both abstinence in food and prayer are only the conditions under which our goal - the purification of the soul - is achieved. If possible, you need to come to the temple to pray. It is especially good, which, with the depth of repentant thoughts, has a very strong effect on the heart and mind. If this is not possible, then there is no need to despair.
It is good to avoid the external manifestation of one's feat, not to make a downcast face during fasting, etc. Be friendly and calm. At the same time, try to be meek so that no negativity comes from you. One of the signs of an incorrect fast is irritability, anger. And it often manifests itself, especially when there is a struggle between the old and the new man. Therefore, attention (sobriety) is the core around which the whole life of a spiritual person is built. And during fasting, it is imperative to closely monitor ourselves: what we say, listen, where we look, what our heart thoughts are about. It is most important. It is necessary to understand that - not just some segment of our life path, and the image of our whole life - so the holy fathers taught.
While working on yourself, you need to figure out: what torments your conscience more, what prevents you from living, what we want to get rid of. And try to make every effort to achieve this through fasting, repentance and prayer.
On the other hand, of course, fasting in duration resembles a kind of tithe of the year, which we give to God, that is, it is a sacrifice to God. This is where you need to donate. Let's say a person has an innocent at first glance attachment: he loves to click seeds. Quite fast food, but it would be good to try to learn abstinence in small things, because, according to the words of the Apostle Paul, “nothing should possess me” (1 Cor. 6: 12). Or, for example, try to refrain from fasting from sweets. Not to mention the fact that it is necessary to refrain from television, excessive communication, telephone conversations, communication on Internet forums and other activities that contribute to dispersion.
And in a metropolis, a person is quite capable of maintaining sobriety. In the first volume of essays there is even a chapter “The rank of heedful to himself, living in the midst of the world” - about how to be saved in a big city, with what thoughts to get up, with what to go to bed, how to behave during the day. The Christian is not one who is isolated. If a monk, then this is another matter, but we live in the world. Orthodox laity must be distinguished from other people by their spiritual life. We pray, "Lord, hallowed be Your name." The name is hallowed not only there, in heaven, but in us, so that people, looking at us, glorify our Heavenly Father and want to live as the Church teaches. This is what it means to love God. We do not all have to live the same way, but each one must live according to the measure of his faith, in accordance with the conditions of his life.
As for abstaining from food, everything is individual: fast as much as you can, but forcing yourself to abstain. It will be enough for one to abstain from meat, for the second - to fast more strictly, and for the third it is necessary to abstain from food altogether. A simple principle: “everything is permissible for me, but not everything is beneficial” (1 Cor. 6:12).
Pride has two extremes: either everything or nothing. And the proud cannot go the middle way. Everything should be in moderation so that our body does not interfere with our mind to pray. This is the main principle.
We return to our first position - to attention.
There is no need to take on feats beyond your strength in this - the first - week. Fasting is relaxed for the sick, students, pregnant women. Excessive fatigue of the body with fasting is as harmful as overeating. How can you pray if you are already falling, your legs give way in prayer from exhaustion? The experience of church history: already the ancient ascetics realized that, it turns out, it is easier to fast than to struggle with thoughts, it is easier to sleep on the ground than to forgive. And since those times, the attitude to asceticism, to work on oneself has changed.
If a woman sits at home with her children and cannot come to the temple for, then she can read this canon at home (now there are enough books), even at night, as our pious grandmothers did.
And the most important thing during fasting is not to withdraw into yourself, but to try to correct yourself. You shouldn't be selfish. We are far from perfection, we can consider such things in ourselves, from which the “roof will go”, therefore, from what we saw in ourselves, we must quickly get rid of through confession. Otherwise, despair and despondency will overwhelm you if you only consider your sins. Outwardly, we should be cordial and affable. Remember that we are children of our Heavenly Father.
– When I studied at the seminary, the songs of Hieromonk Roman (Matyushin) were very popular among our students. Now I recall a line from one of his songs: “Fasting with prayer will warm the soul, / Above the ground, the bell ringing ...”
It is relevant during fasting to limit informational influences (TV, Internet). Often such abstinence becomes more difficult than food restriction. As for our worries, we often multiply them for ourselves. You can safely forget about some of them for the duration of the post.
And most importantly, in my opinion, during Lent, set yourself the task of getting rid of any specific, even a small, sin. Without this, the post will go to waste. You can set yourself a reading program for Lent. For example, to read some part of the Holy Scripture, some book from ascetic creations holy fathers, for example, the Monk Abba Dorotheus, St. Ignatius (Bryanchaninov) or St. Theophan the Recluse. Lent should be a time of familiarization with the reading of patristic literature.
- With what inner attitude we start any business, with such we will continue it. It is the same with the fast: with what mood you entered the fast, with such, most likely, you will spend it, in the same spirit. This means that the first week of fasting should be treated especially responsibly. The Typikon prescribes complete non-eating on the first two days of Lent. However, our Typicon came from the ancient monastery of St. Savva the Sanctified, which had the strictest charter, so I think that such a strict rule is unacceptable for the laity. Once he asked the Old Believers: “How many days do you not eat in the first week?” "One day," they replied. They even reduced this rule, although they strictly observe the letter of the charter. By the way, I know several Orthodox people who do not eat anything at all until Saturday on the days of the first week. All week the "ascetics" go "green", their psyche, one might say, is "at zero". By the end of Friday, they are already swaying with the wind from exhaustion ... I am against such a practice. According to the prediction of the ancient fathers and according to the common opinion of the holy fathers of the last time, extreme ascetic feats are taken away from us, modern Orthodox, because of our infection with pride. Such "extreme" feats will not benefit us, but will only feed our pride: "I'm not like everyone else!.." It is very difficult to get rid of this feeling.
What rules should be taken? The first thing to start with is to categorically refuse television and the Internet (except for work) for the entire post, until Easter. Only the Orthodox channel "Union" is allowed - for this it was created.
Second: it is necessary to refuse to visit guests - in principle, for the entire post, because there will definitely be temptations at a party: not only food, but also in the form of laughter and jokes. My position is this: we must not hesitate, but tell the inviters frankly that now is the time, the saddest of all four posts, because it is directly dedicated to the suffering of Christ, the Sacrifice of the Cross, for which God was incarnated in the world; for the sake of the sufferings of Christ, we fast, restraining ourselves; the whole Orthodox world is fasting, and we are with it, so we will not go to visit ...
In general, we Russian people tend to go to extremes. Just as some do not eat anything for a week, so others, seemingly strong, normal parishioners, from the very first day of fasting, come up and, complaining of gastritis, say: "Allow the fast to be relaxed." - "What would you like?" “Is there meat or milk?” I know several people with stomach ulcers who observe. And they say that this does not harm their health at all, and their well-being is even getting better.
For pregnant women, nursing mothers, children, the elderly and the sick, fasting is weakened, down to zero. For those who do hard physical work, there should also be indulgences. A person should feel: if there is exhaustion, a mockery of his body, then after consulting with the priest, he must reconsider his fasting diet.
Fasting should not lead to a state of despondency, sadness. “Let us fast with a pleasant fast,” is sung in stichera. Pleasant not in the sense of food, but in the sense of a beneficial effect on the soul, and if this is not so, then you need to change your fast.
Fasting is an exercise in abstinence, a small ascetic feat that we can bear. The exercise in abstinence brings up sobriety, that is, attention to oneself, the ability to restrain oneself, control one's emotions and feelings.
The maximum prayer program for the first week is to go to all services in the morning and evening.
In general, it is necessary for a layman, taking into account his circumstances of life, to go to services at his own discretion. Everyone has his own measure of exercise in abstinence, so you need to take into account age, sickness, the severity of your work. It’s good to take for Great Lent, or at least for its first week, a small separate additional rule in the middle of the day, for example, 30 prayers of Jesus and five bows to the earth, but to perform this rule exactly as the holy fathers teach: slowly, attentively and with reverence. Why exactly in the middle of the day? Because in the morning and in the evening we always pray at home or in the church, but in the middle of the day we are most captured by the bustle. And it is necessary to break it with an appeal to God: spend just a few minutes and calmly pray this short Jesus Prayer. This remembrance of God, restoration of connection with Him, repentance before Him will surely give the peace of Christ to our soul. Anyone who has tried this knows the benefits it brings.
The feast of the Holy Resurrection of Christ has been celebrated by all Orthodox Christians from time immemorial. This holiday is considered the largest and is preceded by 48 days of fasting (during which the Services of Great Lent are held by day). This time in church life is rich in special services, which are designed to unite and inspire Christians to the feat of Great Lent.
Forgiveness Sunday
Forgiveness Sunday, or Cheesefare Sunday, falls on the last Sunday before the start of the Great Lent service. At the services, they read an excerpt from the Gospel from the Sermon on the Mount, which speaks of the forgiveness of all offenses in the name of atonement for sins. It is because of these Sunday services that Orthodox Christians have a tradition of asking for forgiveness and forgiving.
First week of Holy Forty Days (Great Lent)
Fortecost begins on Pure Monday. With the exception of Palm Sunday, there are 5 Sundays for the whole fast, each of them has a special holiday (a kind of reminder of events from the life of Christ). As for worship, during the entire fast there are no liturgies on Mondays, Tuesdays and Thursdays: they are considered the most strict in observing the rules of fasting. The only exceptions are the big holidays of the church. These days, only morning and evening services are held, the main theme of which is to gain the will and prevent the demon from tempting the spirit of the Orthodox. Liturgies of the Presanctified Gifts are held on Wednesdays and Fridays. Every Saturday a divine service is held for John Chrysostom. On Sundays they serve the Liturgy of St. Basil the Great, and they also serve it on Thursday and Saturday, the week before Easter.
During the first four days, the Great Canon of St. Andrew of Crete is read in all Orthodox churches.
On the fifth day of Lent, the Liturgy of the Presanctified Gifts is served. First, they read the canon about the holy Great Martyr Theodore Tyrone. After that, “kolivo” (boiled porridge with honey) is brought into the hall, and the minister blesses him with a special prayer, so that later he can distribute this gift to all parishioners.
During the first Sunday, the Triumph of Orthodoxy is held. This holiday was established in the time of Queen Theodora in 842. It marks the spiritual victory of Christians at the 7th Ecumenical Council. At the end of the liturgy, the priest reads a prayer service in the middle of the church, surrounded by the faces of Mary and the Savior.
Second, Third and Fourth Weeks of Holy Lent
On the second Sunday of the forty-day fast, the Russian Orthodox Church commemorates St. Gregory Palamas. He was Archbishop of Thessalonites and lived in the 14th century. His teachings were based on the idea that for good deeds in the Christian life, the Savior will illuminate with the grace-filled light of all who believe, and send them his blessing.
On the third Sunday of the forty-day fast, the Great Doxology is held and the sacred cross is brought out for veneration. But they put up a cross not only for worship: first of all, the parishioners are reminded of the feat of Jesus. And these reminders, in turn, inspire and strengthen parishioners in the faith to continue fasting. This holy crucifix is left for worship only until Friday. It is because of this event that the third Sunday of Holy Fortecost is called Holy Cross Sunday.
On the fourth Sunday, they remember St. John of the Ladder, who wrote about the rules of good deeds that lead believers to the Throne of God.
On the eve of the fifth Thursday, they perform the “standing of the Blessed Mary of Egypt”, it is also called “Mary's standing”. This is the morning service at which the Great Canon of St. Andrew of Crete is read. It is this canon that is read at the beginning of the forty-day fast. Also at this divine service, the "life of the Blessed Mary of Egypt" is read. By the way, Mary of Egypt was a great sinner before coming to Christ, but her true repentance must still be a model of God's unspeakable mercy.
Annunciation
The Annunciation is one of the most significant holidays of Christianity. It is dedicated to the news of the coming coming of the Savior. The Archangel Gabriel himself descended from heaven on this day to bring the news to the Mother of God of Jesus Christ. Usually this holiday falls during the Great Lent, although sometimes it coincides with the feast of Great Pascha. On this day, fasting can be weakened. It is permissible to add vegetable oil to dishes and eat seafood.
Fifth Sunday of Holy Fortecost
On the fifth Saturday they celebrate the Praise of the Mother of God. Majestic akathists to the Mother of God are read in churches. This service is read in order to confirm parishioners in the faith.
On the fifth Sunday, "the following of the Blessed Mary of Egypt" falls. Temples teach in the face of Mary the Egyptian standard of pure repentance. This is done with the aim of convincing the mentally afflicted in the power of the inexpressible mercy of God.
Sixth Week of Holy Fortecost
The sixth Saturday of Lent is also called Lazareva. Services on this day are distinguished by unusual sincerity and value. At liturgies, Orthodox parishioners remember how Jesus Christ resurrected Lazarus. In the morning services they sing troparia for the Immaculate.
Sunday is the Bright Feast of the Entry of the Lord into Jerusalem. This holiday is also known as Palm Sunday. At night services, they first read the Gospel, and then sing "The Resurrection of Christ." They read psalm 50 from the Gospel, sanctified by prayer and consecrated water. Willow branches are also consecrated. After consecration, they are distributed to all those who pray. With these willows, you need to defend the entire service by burning candles. This one symbolizes the triumph of life over the all-consuming, but eternally losing faith, death.
Holy Week (Palm Week)
This week's events are dedicated to remembering the trials, execution, and burial of the Lord. For 6 days, the Orthodox keep a strict fast, trying to ascend with prayers to the Almighty. Based on the significance of the deeds that took place, all the days of this week are called great. It is worth noting that most prayers and chants take place during the last three days.
During the three days of this week, all the actions are devoted to memories of the last dialogues of Jesus Christ with his disciples. As for divine services, in the morning, after the Six Psalms and Alleluia, the troparion “Behold the Bridegroom comes at midnight” is sung. Following the canon, they sing "I see Thy chamber, my Savior." During these days, liturgies are held.
On Thursday, ministers commemorate the Last Supper and spend the sacrament of Holy Communion, Orthodox Christians strive to receive communion. Also this Thursday, after the evening service, all 12 parts of the four Gospels are read, which describe the suffering of Jesus Christ before the crucifixion.
Friday evening service the ministers take out of the altar and lay the Shroud of Jesus Christ in the middle of the church. This ritual reflects the victory of Jesus over sins and death, his infinite faith in humanity and the human debt to him for the atonement of sins.
On the Saturday morning service, to the sound of bells and the solemn chant “Holy God, Holy Strong, Holy Immortal, have mercy on us…”, the shroud is carried around the church in front of the parishioners, seeing off each year Christ to another world.
This concludes the Lent services.
Visiting the Temple on Lenten Days complex issue for working people. How not to stand aside and is it enough to participate in Sunday services? Here is the article "Participation in Lenten Services" from the work of Protopresbyter Alexander Schmemann "Lent in our life"As we have already said, no one can attend all Lenten services. But everyone can be on some of them. During Great Lent, first of all, you need to go to church more often and participate in church services; those who neglect it cannot be excused. Of course, here again there are different personal circumstances, individual possibilities and impossibilities, which lead to different solutions, but the solution as such must be; an effort must be made, there must be constancy. From the liturgical point of view, we can offer the following "minimum", the purpose of which is not a spiritually destructive sense of duty fulfilled, but the assimilation of at least the most essential in Lenten worship.
First of all, Special attention should be addressed in parishes for the proper celebration of Vespers on Forgiveness Sunday. It is truly tragic that in so many churches this service is either skipped altogether or performed without proper attention and care. This Vespers should be one of the great annual "parish events" and, as such, should be especially well prepared. The preparation consists of singing the parish choir, explaining this service in sermons or parish lists, choosing a convenient time when most of the parishioners can be in church; in general, we must make this vespers a real spiritual event. Because, we repeat once again, this vespers best and most of all reveals to us the meaning of Great Lent as a time of repentance, reconciliation, a harmonious beginning of the Lenten path.
The priority place following this evening should be given to the first week of Lent. A special effort should be made to listen to the Great Canon of St. Andrew of Crete at least once or twice. As already mentioned, the meaning and purpose of the divine services of these first days is aimed at introducing us into the spiritual mood of Great Lent, that which we have called "bright sadness."
Then, during the entire Great Lent, it is absolutely necessary that at least one day be dedicated to the presence at the Liturgy of the Presanctified Gifts with all its spiritual experiences - fasting, the transformation of at least one day into a real expectation and judgment and joy. No references to living conditions, lack of time, etc., can be convincing here, because if we do only what is “convenient” under the conditions of our present life, then the very concept of fasting feat will become completely meaningless. In fact, not only in the 20th century, but since the time of Adam and Eve, "this world" has always hindered the fulfillment of God's commandments. Therefore, in modern image life is essentially nothing new, special. In the end, everything again depends on whether we take religion seriously; if so, the eight or ten times that we go to church will require minimal effort. But by depriving ourselves of these eight to ten times, we deprive ourselves not only of the beauty and depth of Lenten services, but, as we will see in the next chapter, of that which gives meaning to our Lent, makes it effective. /
