Scripture every day. The beginning of the gospel pillars, their practical use during the year

You can learn about the life of Jesus Christ from a series of writings called the Gospel. It talks about the life of the son of God, about his deeds on earth. New Testament The Bible consists of four parts. But before reading one of the sections, the church recommends reading a prayer. You can read the Scriptures at home, the main thing is to believe in what you are reading.

Prayer before and after reading the gospel: how to read the gospel correctly?

The gospel is nothing but the Good News. By reading this holy book, a person gets a unique opportunity to know God and love him. Therefore, while reading it, it becomes possible to be freed from sin and be punished for it.

In the gospel, it is possible to single out several main provisions.

1. What surrounds us includes people, created by the Creator - God.
2. God is holy and has no sins.
3. People should obey God, as he is their creator.
4. For what has been done, eternal punishment awaits a person.
5. Avoid punishment, perhaps with the help of good deeds.
6. Resurrection of Jesus Christ.
7. A trusting relationship between Jesus Christ and humanity. Willingness to follow him under any circumstances.

How to read the gospel at home and when to read prayers?

The gospel is not a simple book, but a sacred one. Therefore, in order to get the maximum benefit from it, you need to do it right. In order to pray before reading, you need to follow some basic rules.

1. Take this matter seriously. In the event that you take a holy book, then you must sincerely believe what is written there. With an unbiased attitude to reading, proper results will not be obtained.
2. Man's desire to study the Bible. A person must want to read the holy book, otherwise he will not understand what is written there. The gospel is holy scripture, the book is not fiction.

You can read the holy letter alone or in a group of people, but must read the prayer. Prayer before reading the gospel can be addressed for your loved ones or relatives. It is worth noting that, picking up a holy book, it is worth reading at least one chapter. In this case, do not interrupt in the middle of the text. You need to read it all the way to the end!

Many who want to understand the gospel with all their hearts summarize the essence of what they have read, highlighting important points for themselves. According to church rules, the gospel is read only while standing. But at home, it is best to take the position that will allow you to escape from extraneous matters and immerse yourself in the essence of Holy Scripture. If a person listens to the gospel in the temple, then he should give up.

How to read the gospel and when?

The church recommends praying daily. But in order for the study of the holy book to be successful, it is recommended ask for a blessing in church from your spiritual mentor. The best ways to study the holy book for yourself can be:

• Daily reading one chapter a day.
• Reading scripture according to Orthodox calendar. Daily, looking through what chapter today, read in the church, and study it.

The first way is optimal for those who do not know the basics of gospel history. But at the same time, it will take a lot of time to read one chapter. The second option is optimal for understanding the scripture. The next time a person comes to the temple, he will carefully and consciously listen to what the clergyman says.

But in order to avoid additional misunderstanding of what they are reading. It is best to know the historical moments. The Church recommends reading additional ecclesiastical literature that presents correct interpretation the writings of God. Recommended reading of the following ecclesiastical explanations.

1. Interpreter from John Chrysostom.
2. Interpretation from Theophylact of Bulgaria.
3. It is recommended to read Bishop Mikhail Luzin, as well as Averky.
4. Authoritative is the explanation of Professor Alexander Lopukhin.

After reading the first two authors, it may seem that the interpretation is unclear and inaccessible to the common man. The clergy suggest that you first read Seraphim Sloboda, and only after that proceed to the study of Chrysostom and Bulgarian. For a better understanding of the gospel, it is recommended to study it in your own language. After all, Church Slavonic is sometimes considered difficult to understand.

How to read a prayer before and after the gospel at home and when?

In order to correctly understand what you read in the word of God it is recommended to read a prayer before and after reading. It is worth noting that the desired result will not come immediately. You will need to spend enough time on this issue. To better understand the gospel, you need to start living according to the commandments of God.

Many note that when reading the gospel, there is no realization of what is being read, and one does not always want to continue what has been started. Church leaders note the story of Ignatius Brianchaninov about a disciple. He read the Gospel for a long time and did not understand what he was reading. Then he came to his teacher with questions, what to do if you read and do not understand anything?! The teacher answered him that the word of God purifies the thoughts of a person and his life. Therefore, reading the gospel is necessary for self-purification. In addition, it is important to be aware of which book you are holding in your hands. You need to pray before and after reading the holy book at home. To read the gospel at home, it is best to ask for blessings in the church.

Many priests give some recommendations so that the effect of reading prayers and scriptures can be enhanced. Applying simple rules you will be able to achieve purification in a fairly short time and allow you to improve in your life. The main thing in this is faith in what you read and faith in God. Consider the main advice that the church offers.

How to read prayers for yourself and for loved ones and when?

The gospel is an integral part of the basis of the life of a Christian person. There is a lot of spiritual literature that the church recommends. But the first source and foundation, is the word of God which should constantly resound in the heart of a person. That is why it is necessary to read the gospel and prayers daily and without fail.

Even in antiquity there was a tradition of reading the gospel. It may be different. People perceive the holy book in different ways, and everyone chooses for himself how best to say a prayer and how best to read the holy book. Some begin to read the sacred words a chapter a day. Others, on the contrary, read only passages that sound in the Divine, following the church year.

Many recommend reading three chapters of the New Testament and one chapter of the Gospel after prayer a day. Some people still practice to read two chapters from the Apostle, and then pray. In addition, the main rule of a Christian is to read the psalter. You need to read one kathisma a day or one of the parts. At the same time, it is necessary to read not depending on the needs of the human heart. Each of us can find a few minutes to read one or more chapters of Scripture.

Prayer in a person's life and when to read it?

In addition, priests insist that a person's life should pass under the read. Seraphim of Sarov, argued that the human mind should revolve around writing. That is, everything that a person reads is deposited at an unconscious level. The Bible can be reread several times a day, and with each reading a new meaning will be revealed.

In the event that a person begins the day with prayer and reading the scripture, then during the day he will definitely use in practice what was conveyed to his heart. In order to receive spiritual benefit, you will need to constantly remember what has been read. And also make every effort in order to embody in life what was said by God.

Pray before and after anything. In the prayer word, you can find prayers that must be said before starting to read the holy book. But if it is not possible, then you can ask God for blessings in your own words. In addition, you should ask him for understanding and help in any other matters. And especially in the awareness and understanding of the Holy Scriptures.

In addition, the church insists that a righteous person read daily Old Testament. Despite the fact that the Old and Old Testament is quite difficult to read. They can be accepted and understood with special interpretations. You can find out which interpretations are best for you from your mentor in the church. Ignorance of the Old Testament, as a basis, it is not possible to understand what the New Testament is about.

A person may be offered different ways to read the Old Testament. The simplest one is reading from start to finish. You need to do this calmly and not dwell on any details. Especially when it comes to the history of the Jewish people. If it is possible to skip this part, then this will be optimal for you. But despite this, you will need to fully study the old part of the holy book.

It is up to you to decide for yourself whether you need constant reading of the Old Testament daily. It is worth noting that it is advisable to read it from beginning to end. Because there is a lot of useful and edifying. In addition, a person can learn a lot of instructive things from this. Many Christians admire what is written in the old part of the sacred book.

It is worth noting that before each reading of the Old and New Testament it is recommended to read a prayer. The main thing in this is that between the Old and New Testaments you can draw a line between the soul of man and God. At the same time, there are wonderful images that can help a person take the right path and explain what he should not do.

The Old Testament is an instructive part of life in which you can find your own special meaning. But over time, this part of the old book becomes uninteresting to a person. At the same time, a Christian can draw a lot of useful things from it. The Old Testament has a positive effect on each of us.

Prayers, reading a holy book- this is what a believer should do daily. Therefore, before embarking on the true path and immersing yourself, it is recommended to come to church and ask for a blessing from a mentor in this matter. He will help, as well as give advice on how to act in a given situation, and also direct you on the right path. Be sure to read the prayer before and after reading the gospel so that the understanding of the scripture goes better.

The Holy Gospel contains four gospels: from Matthew, from Mark, from Luke and from John, therefore it is sometimes called the Four Gospels.

The reading of the Gospel during divine services is required according to the charter daily, except:
- Monday, Tuesday, Wednesday, Thursday. Fridays of Great Lent
- Wednesdays and Fridays of cheese week.
The whole Gospel is read during the year.

Before each Gospel is placed:
1) short description the life of the Apostle-Evangelist;
2) summary gospel chapters;
3) an index of parallel places from other evangelists. In this index, events are arranged in chronological order, beginning with the birth of Christ and ending with His resurrection and ascension.
The numbers that indicate the gospel events correspond to the black numbers on the outer margins.

The usual division of the text of Holy Scripture into chapters and verses is also preserved in the liturgical gospel. The chapter count is indicated in the top margin. The score of the verses is indicated by black numbers on the inner margin. In addition to the division into chapters: (Matthew 20 ch., Mk. 16 ch., Luke 24 ch., John 21 ch.) and verses, each of the four Gospels is divided for liturgical use into the so-called conceived. Conceived in Matthew 116, Mk. 71, Lk. 114, Jn. 67. The division of the Gospels into conceptions was made by St. John of Damascus and St. Theodore Studite.

conceived is the part of the text of the New Testament, designated for reading during worship on a given day. An asterisk is placed before conception, and the date of reading conception is indicated under the line. In the same place, under the line, the words are indicated with which it is necessary to begin the reading of conception: “At the time it is”, “The Lord spoke ...”
The end of the gospel reading is indicated in the text itself cinnabar, for example: "end of the week", "end of the heel".
Sometimes the gospel reading consists of several passages chosen from different chapters and even different evangelists; what transition in the text itself is indicated as follows: “transgress the Cross”, and “honor the Cross”.

At the end of the liturgical Gospel there is an index of ordinary readings for each day of the week of the whole year and all weeks (Sundays) from Easter to Cheesefare Week.

From Easter to All Saints Week 8 weeks.
This is followed by 32 weeks and preparations for Lent.
33rd week of the publican and the Pharisee
34th week of the prodigal son
35th week of meat-fat, after which begins great post. (For the gospel transgression and apostasy required for this, see the summary of the 3rd grade)

The Gospel is no more valuable book for a Christian. Four books written by the apostles Matthew, Mark, Luke and John the Theologian describe the life, teaching, death and resurrection of our Lord Jesus Christ. And in worship Orthodox Church the reading of the gospel occupies a special place. The liturgical gospel, usually richly decorated, always lies on the Throne, and only occasionally is it brought out for veneration by the faithful. The reading of the Gospel always falls on the semantic peaks of worship. The main place for reading the Gospel is the Liturgy. For ease of understanding, the Liturgy is usually divided into three parts, the second part, beginning with the exclamation of the priest: "Blessed is the Kingdom of the Father and the Son and the Holy Spirit" and until the dismissal of the catechumens: "Depart the catechumens," is called the Liturgy of the catechumens, or the Liturgy of the Word. In the ancient church, this part of the Liturgy was allowed to be attended by those who were penitent and not baptized, but preparing to be baptized (catechumens). The pinnacle of this part of the Liturgy is the reading of the Holy Scriptures of the New Testament (the Apostle and the Gospel). These readings and the sermon that followed them edified both the church community and the people preparing to enter it. The gospel is read both at Sunday matins and at festive matins, when the polyeleos are served. Reading the Gospel at Matins can be unusual: let us recall the following of the 12 Passion Gospels, which we usually celebrate on Maundy Thursday in the evening. But there are other cases when the Gospel is read at less important services, and then its reading puts these services in a very special position. For example, the Gospel can also be read at Vespers, but this is the rarest case: Vespers on the first day of Pascha, Vespers on Great Friday. Of course, these days are very special, having an exceptional liturgical charter.

There is an even more amazing case - reading the Gospel on the clock. The Hours is the humblest service, but three times a year a special service is performed, which in the Russian Church is called the Royal Hours. These unusual hours are performed on the eve of Christmas and Epiphany, as well as on Great Friday. But, calling these hours Royal, the church charter suggests that they be performed on the eve of the greatest holidays. They read the Gospel on the clock and in the first three days.

It is not always possible for a modern believer to attend Lenten services. If you go to the temple during Great Lent only on Sundays, then it is difficult to feel the Lenten features of worship, through which the spirit of Great Lent is communicated to us. Weekend service, at least, is no different from the usual. But, if you visit the services on weekdays, then there is some bewilderment - the Gospel is not read at the services. Yes, paroemias are read at Vespers and at the sixth hour - special Old Testament readings from the books of Genesis, the Wisdom of Solomon and the prophet Isaiah. But there is no habitual reading of the Gospel, at least in the first weeks of Great Lent. This has a special spiritual meaning. Great Lent is not a time for ordinary human joy about earthly things. By fasting we refuse fast food and amusements, and through repentance and fasting we prepare ourselves for the feast of feasts—Holy Pascha. And this has a direct bearing on the reading of the Gospel. The gospel is an indispensable joy, good news, as the title of these books is translated into Russian. And the Church wisely judged that the Gospel, as well as the celebration of the full Liturgy, is possible only on Saturday and Sunday of Great Lent. But still, we begin to hear the Gospel on the clock on weekdays of Lent. This happens differently in different temples. Somewhere only from the sixth week of Lent, somewhere on Wednesdays and Fridays, starting from the second week, and somewhere we hear the Gospel on the clock for almost the entire Great Lent.

The Typikon prescribes to read all four Evangelists (the Gospel of John is not read to the end) at the hours of Monday, Tuesday and Wednesday of Passion Week. This tradition appeared in the XI century and gradually spread throughout the Orthodox world. Holy Week has a pronounced pictorial character, and this is very different from the services of other days of the church year. Each service marks some event in the history of the Passion of the Lord. For example, the Liturgy of Holy Thursday depicts the Last Supper, Matins of the 12 Gospels and the hours of Great Friday - the events of the night and morning of the Passion and the Crucifixion of the Lord, and the Gospel readings of Vespers of Great Monday and Tuesday tell about the teachings of Christ, delivered by Him on the Mount of Olives, then the daytime of the first three days of Holy Week remained devoid of any specific symbolism. Since it is known from the Gospel that during these three days the Lord taught in the Jerusalem temple during the day, then as a remembrance of these events, the reading by the priest (thus depicting Christ Himself) of the Gospel (as the Word of Christ) in the temple (pointing to the Jerusalem temple) was chosen ) during the whole long daytime of Monday, Tuesday and Wednesday (for this the Gospel is read in its entirety).

The filling of the readings of the hours does not matter, in contrast to the Gospels of Matins and Vespers, where specific conceptions speak of specific events of the Passion. The tradition of reading the Gospel at the hours of the first three days of Passion Week is historically relatively late; but in the minds of people it has become an obligatory element, and some transformation has also taken place: many now already think that it is necessary not only to depict the preaching of Christ in the temple, but to be sure to read all the Gospels from beginning to end. Since it is difficult to do this in the first three days of the Passion Day, since you will have to spend a lot of time in the temple (although this was precisely the idea of ​​those who introduced this practice: to portray Christ’s sermon in the temple from morning to evening, to depict it as literally as possible) , then many begin to read the Gospels in advance, before Passion Week, during ordinary Lenten weeks. This practice is widespread today in Russia. But, of course, the reading of the Gospel outside of Passion Week gives the weekday Lenten services a solemnity that is unusual for them according to the Rule. The best variant of reduction, but with the preservation of an exceptional place in the hours of only Holy Week, is the practice of reading only one Gospel of John the Theologian. This is done in some theological schools of the Russian Orthodox Church.

Protodeacon Dmitry POLOVNIKOV

At Vespers, Matins and Hours, in all cases when the reading of the Gospel is required at these services, only one Gospel conception is read. Even if, according to the Charter, several Gospels are supposed to be at Matins (the reading of the 12 Gospels at Matins on Good Friday or the reading of two Gospels at Matins in the case of the Annunciation on Great Saturday), each of them is read separately at a certain place after Matins, and not together with some then another conception. At the same time, it is not only possible to read several conceptions at the Liturgy, but even more often, according to the Rule, it is necessary to read two conceptions, while the reading of one conception is relatively rare. This is mainly due to the existence of a mobile and fixed circle of worship, so that in the liturgy on most days of the year two circles are used: ordinary (1st appendix of the liturgical Gospel) and fixed feasts (months, 2nd appendix). Also, on some days of the year, two holidays are celebrated at once, each of which has its own gospel. Next, we will consider in which specific cases it is necessary to read one, two or three conceptions.

One gospel reading at the liturgy is read in the following cases:

1. On the Lord's Twelve Feasts, on any day of the week, only the Gospel of the feast is read. On Sundays, ordinary reading is either canceled altogether, or transferred to the next Sunday (this is possible when the number of Sundays between Pentecost and the Week of the Publican and the Pharisee is more than 32 and when the “apostasy” rule is in effect). Ordinary reading on weekdays is transferred to the previous day (if the holiday happens on Tuesday, Wednesday, Thursday, Friday or Saturday) or the next day (if the holiday happens on Monday).

2. On the Theotokos, great and vigil feasts on a seven day (except Sunday), only the Gospel of the feast is read. In this case, the ordinary reading is transferred to the previous day (if the holiday happens on Tuesday, Wednesday, Thursday, Friday or Saturday) or the next day (if the holiday happens on Monday).

3. On some Sundays and weekdays of the period of singing the Lenten and Colored Triodion, the services of the Menaion are canceled, in these cases only the ordinary (daily) Gospel is read.

4. On days of commemoration of saints without a sign, for whom gospel reading is not required in the Charter, only the ordinary Gospel is read (for example, September 10, 27, October 10, 30, 31, etc.).

5. In the giving of the Lord's Twelve Feasts, only ordinary reading is read (see September 21), excluding the option if the memory of the great saint happens on this day.

Two gospel readings placed in the liturgy much more often than one, and specifically in the following cases:

1. On Sundays, if there is a feast of the Theotokos or a saint who is assigned a gospel reading in the Typicon (almost all the saints in the month-book, except for some saints without a sign, have a special gospel reading at the liturgy), the Sunday Gospel and the feast (of the saint) are read.

2. On weekly days, in the case of commemoration of saints with polyeleos, doxology and sixfold, as well as in general all those saints to whom the Gospel is assigned in the Typicon, an ordinary conception and a conception to the saint are read. Moreover, the ordinary is read first on all days of the week, except for Saturday. Only on the Sabbath days of the period from the Week of All Saints to the Week of the Publican and the Pharisee, the reading of the saint is preceded, and only then is the ordinary read (see Typicon, chapter 12), excluding the periods of prefeast and afterfeast of the twelfth feasts. However, from the Week of the Publican and the Pharisee to the Week of All Saints and on Saturdays, the ordinary reading is read first (see the Typicon, chapter 49, the following of the Week of the Publican and the Pharisee, 5th “behold”).

3. If on a weekly day a non-twelfth feast of the Lord or the Theotokos occurs, connected with the service to the saint, to whom the Charter assigns a separate Apostle and Gospel (for example, September 1, October 1 and 26, November 27, August 1, etc.), then two conceptions are read, moreover First comes the gospel of the feast, then the gospel of the saint. In this case, the ordinary reading of the day of the week is transferred to the previous day (see Typikon, September 1).

4. In the celebration of the Twelve Feasts of the Theotokos, two Gospels are always read. At the same time, if the service to the saint is not performed, then the ordinary conception and feast are read (see September 12). If, however, the Charter appoints also the service to the saint (for the giving of the Entrance into the Temple Holy Mother of God- November 25, as well as in the case of a polyeleos or vigilant saint), then the Gospels of the feast and the saint are read.

Three Gospels are read quite rarely, and in this case, one of the readings is always attached to one of the other two (most often to the first) and is read “under the beginning”. The last expression means that the attached conception does not have an introductory phrase and the transition to it is not distinguished by voice or intonation, that is, the reading of two conceptions occurs as in the case of one conception with a “crime”. So outwardly reading the three Gospels is no different from reading the two conceptions. Let us point out three main cases when the reading of the three Gospels at the liturgy can take place:

1. On the eve of the twelfth feasts, on the eve of the feasts of the great and vigilant saints, and also on the eve of the non-twelfth feasts of the Lord and the Mother of God, connected with the service of an ordinary saint, three Gospels are almost always read. This is explained by the fact that ordinary readings, set on the day of the holiday itself, in these cases are transferred to the previous day (if the holiday happens on Monday, then the next, on Tuesday). If, however, an ordinary saint on this day has a separate Gospel, then we get that it is necessary to read three readings: the ordinary reading of the present day, the ordinary reading of the coming day and the reading of the saint. It is easy to understand that in this case two ordinary readings are combined "under the beginning", that is, they are read as one reading, and then the Saint's Gospel is read separately (see Typikon, November 20). By the way, in this case, there are often no problems with combining two ordinary readings, since they often go sequentially, one after another, or are quite close.

As an illustration, we turn to two specific cases. So, June 25, 2008, the feast day of the venerable martyr Fevronia, falls on Tuesday of the 3rd week after Pentecost. The day before, on Monday, the Nativity of John the Baptist, a great feast, is celebrated, so that the ordinary Gospel of Monday is transferred to Tuesday. Therefore, on Tuesday, the conception of the 40th from Matthew (ordinary reading of Monday), the 41st conception from Matthew (for Tuesday) and from Luke the conception of the 33rd (saint) are read. The first two conceptions are read in a row as one reading: the beginning is the introductory phrase of the conception of the 40th, and this compound reading ends where the end of the conception of the 41st is indicated. Thus, a single passage of Mt. 11:2–20. Then, as a separate, second gospel, the conception of the saint is read.

Another example: November 20, 2008, the fore-feast of the Entry into the Temple of the Most Holy Theotokos and the memory of St. Gregory and St. Proclus, falls on Wednesday of the 24th week after Pentecost. The next day, Thursday, is the twelfth holiday, therefore the ordinary reading of Thursday is transferred to Wednesday. Thus, on November 20, three Gospels are read: an ordinary Wednesday reading (taking into account the Vozdvizhenskaya crime, we get Lk. 90), an ordinary reading for Thursday (Lk. 92) and a reading to the saints (Jn. 36). The first two ordinary Gospels are read under the beginning as one reading, and it is interesting that the beginning of Wednesday, which itself has a “crime”, ends where the reading of Thursday begins, so that there will not even be any semantic gap between the ordinary readings. Then the Gospel is read separately to the saints.

2. If the Lord’s non-twelfth feast happens in a week, connected with the service to the saint (September 1, October 26, August 1), then three Gospels are read: the feast, the ordinary Sunday “under the conception” and the saint. Obviously, it is the readings of the Lord's feast and the Sunday service that are combined into one conception, since the Sunday service is also dedicated to the Lord Jesus Christ. Moreover, this first composite Gospel will always be a reading with a crime, since the readings of the feast and Sunday can even be found in different Gospels.

3. In the Weeks before the Exaltation and after the Exaltation, which have special readings, the three Gospels are often also read, since the service of the Menaion is not canceled on these Sundays. Thus, in the Week before the Exaltation, for example, the following readings will be read: Weeks before the Exaltation (conception 9th from John), ordinary Sunday “under conception” and St. Menaia (see the Markov chapters on September 7 and September 8, “if week").

Everyone who reads the Gospel and the Apostle for every day from church calendar, probably, the question arises, what do the words "conception ..." and "from the floor" mean, which, as a rule, stand next to the indication of the chapters of Holy Scripture that need to be read today.

It turns out that conception is a numbered passage from the Gospel or the Apostle, intended to be read during worship on a given day. This division can be seen only in a special service New Testament, it has a great meaning: each conception forms a small completed story from the life of Jesus Christ, from His conversations and teachings; as well as any theologizing about the Son of God, His atoning Sacrifice, as well as about spiritual growth in the faith of the children of the Church.

These plots - conceived - are tied to a specific event. There are “ordinary conceived” or festive ones: the Twelfth Feasts, the Theotokos, the memory of the saints, for worship during Great Lent, for “general services” to the saints, conceived “for every need” (for the sacraments and requirements), etc. The Gospel and the Apostle are divided into conceptions in such a way that the whole New Testament is read during the year. In the official New Testament, an asterisk is placed before conception, and the date of reading the conception is indicated under the line. In the same place, under the line, the words are also called, with which the reading of conception should be started: “At the time it is”, “The Lord spoke ...” The end of the gospel reading is indicated in the text itself with vermilion (in red - ed.), for example: “ end of the week", "end of the heel". When the Gospel reading consists of several places: or different chapters, or even different evangelists, then such a transition in the text itself is indicated as follows: “transgress the Cross”, and “honor the Cross”.

As mentioned above, Holy Scripture is divided into chapters in such a way that all passages fit into the annual liturgical circle, which begins with Easter. The Gospel and the Apostle were separated many, many years ago by the Monk John of Damascus and the Monk Theodore the Studite. The first gospel conception – “In the beginning was the Word...” (John 1:1-17); the first apostolic - "I wrote the first book to you..." (Acts 1:1-8). The year in church time reckoning, regarding the reading of the Gospel and the Apostle, is divided into the following three periods:

The first period includes eight weeks (weeks), from Easter to Pentecost, or Trinity week (inclusive);

The second period includes thirty-six weeks, begins on the first Sunday after Pentecost and continues until Great Lent;

The third period includes the weeks of Great Lent.

What is "conception" is already more or less clear ... But what is this strange phrase "from the floor" that sometimes accompanies it?

Let's look into this as well.