Heavenly patron of the dead unbaptized and suicides. Canon to the holy martyr Uaru for those who died without holy baptism Prayer for the dead unbaptized and for suicides

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

Holy God, Holy Mighty, Holy Immortal, have mercy on us. (Read three times, with the sign of the cross and a bow from the waist.)

Holy Trinity, have mercy on us; Lord, cleanse our sins; Lord, forgive our iniquities; Holy One, visit and heal our infirmities, for Your name's sake.

Lord have mercy (thrice).

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

Our Father, Who art in heaven! Hallowed be Thy name, Thy kingdom come, Thy will be done, as in heaven and on earth. Give us our daily bread today; and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from the evil one.

Lord have mercy (12 times).

Come, let us worship our King God (bow).

Come, let us bow down and bow down to Christ, our King God (bow).

Come, let us worship and bow down to Christ Himself, the King and our God (bow).

Troparion to the martyr Uar, tone 4

The host of the holy martyrs of the suffering is lawful, in vain oneh, showed you courageously your fortress. And rushing to passion with your will, and die lust for Christ, Izhe accepted the honor of the victory of your suffering, Uare, pray that our souls be saved.

Kontakion to Martyr Uar, Tone 4

Following Christ, martyr Uare, Having drunk the cup, and tormented with a crown, and you rejoice with the Angels: pray unceasingly for our souls.

Psalm 50

Have mercy on me, O God, according to Thy great mercy, and according to the multitude of Thy mercies, cleanse my iniquity. Wash me most of all from my iniquity, and cleanse me from my sin. For I know my iniquity, and my sin before me is taken out. I have sinned against you alone and done evil before you, as if you were justified in your words and won, when you judge Thee. Behold, I was conceived in iniquity, and in sins give birth to me, my mother. Behold, thou hast loved the truth, Thy obscure and secret wisdom revealed to me. Sprinkle me with hyssop, and I shall be cleansed; wash me, and I shall be whiter than snow. Give joy and gladness to my ears, the bones of the humble will rejoice. Turn Your face away from my sins, and cleanse all my iniquities. Create a pure heart in me, O God, and renew a right spirit in my womb. Cast me not away from Thy presence, and take not Thy Holy Spirit from me. Reward me the joy of Your salvation and confirm me with the dominating Spirit. I will teach the wicked in Your way, and the wicked will turn to You. Deliver me from the blood, O God, God of my salvation, my tongue will rejoice in Your righteousness. Lord, open my mouth, and my mouth will proclaim your praise. As if you would have desired sacrifices, you would have given them, you would not favor burnt offerings. Sacrifice to God, the spirit is broken, the heart is contrite and humble, God will not despise. Please, O Lord, with Thy favor Zion, and let the walls of Jerusalem be built. Then be pleased with the sacrifice of righteousness, an offering and a burnt offering, then they will offer calves on Your altar.

Canon to the Holy Martyr Uar, tone 8. (for those who died without holy Baptism; for private reading)

Canto 1

Irmos: Load the Pharaoh's charioteer, sometimes the miracle-working Moses rod, hitting the cross and dividing the sea, save Israel the fugitive pedestrian, singing the song of God.

Chorus: Holy martyr Uare, pray to God for us.

Be implored, O Lord, to be your holy martyr Uar and clothe yourself in mercy and bounty; and this one will be poured out even to hell, Lover of mankind, and will be generous, even if we are asked by Your rich mercy.

Great martyr of Christ, remember the embittered and helpless, sitting in the gloom of darkness, impenetrable, and do not stop, falling down to the generous Lord, until I console with His rich mercy.

You could pray for the wondrous family of Cleopatra, glorious passion-bearer, because even today, being able, you can free yourself from torment, those who are remembered from us, if you diligently pray for them to the Lord, for the sake of your sake I will console the Lord with His rich mercy.

Bogorodichen: Helpless, Good Helper, look from Your glory, Mistress, to the darkness of hell and see the troubles of those who have been touched, before You we remember, and do not stop begging for them Your Son and the generous Lord and Master, until I console with His rich mercy.

Canto 3

Irmos: Establish at the beginning Heaven with reason and found the earth on the waters, on the stone of me, Christ, affirm Thy commandments, as if it were not holy, more than You, the One Lover of Man.

Move the face of the Holy Forces of Heaven with you to prayer, martyr, and do a wonderful thing, and great, and honestly, moreover, joy to those who do not have hope and comfort, who do not hope, bitter our unfaithfully dead ancestor and remember with them, hedgehog to grant them forgiveness from the Lord and great mercy.

Quite a passion-bearer and beloved of Christ, assure, if freedom is desirable for the tormented and joy, then our relatives, and others like them for the sake of unbelief, who have attracted eternal torment, will not find measures with their joy, if you ask the Lord for forgiveness and great mercy.

Uare, the victorious sufferer, be merciful to our prayers, and see the dejected unspeakable need, and he himself, compelled by pity, relentlessly praying to the Mistress of Humanity, may he grant them forgiveness and great mercy.

Bogorodichen: World-wide hope, God-pleasing village, our reconciliation to God, Mary the Lady, accept the petitions of the present presence and do not stop praying to Your Son and the Lord of all, may He grant the hopeless to You for the sake of forgiveness and great mercy.

Sedalen

If you pray for the whole world, great martyr, and do not stop, asking for mercy for all and for every criminal, the images of the fiercely vexed Lord and constantly annoying, even dead things to yourself to the end and acquiring nothing, as if you have done evil, also, passion-bearing, stand for our deceased relatives, as if possible starting, do not back down, praying and falling down to the Lord who has mercy on all, may he forgive and have mercy, even in the darkness sitting and fiercely grieved.

In sedal

The joys of the eternal dweller, the namesake of heavenly peace, the great Uare, daring, dare to remember before the Lord the tender couple of our forefathers, if not in the tomb of them, we lay thee, with an earnest petition to pity, hedgehog from them, we copulate thee. The same, fall down and pray, for the Lord will not reject your presence, but bows down from immeasurable goodness, sends deliverance and great mercy to the distressed.

Canto 4

Irmos: You are my fortress, Lord, You are my strength, You are my God, You are my joy, do not leave the bowels of the Father, and having visited our poverty, I call Thee with the prophet Habakkuk: glory to Your strength, Humane.

Yelma, ubo, passion-bearer, love everyone who comes running to you with faith, and we also love to be from those who pray to you. What else will the Humanitarian do with the desire to glorify you, if not by giving the asking mercy to the tenderhearted and all consolation deprived of the eternal prisoner, so henceforth, O good martyr, praying for them without fail.

The winter is fierce and barrenness of salvation lies in the wicked of the dead, and crying is joyless, here, after all, the essence is remembered, even from us. But you, passion-bearer, unite these to the generation of the righteous, and do not be poor in praying for them.

Let the gloomy dungeon of hell forever and ever embrace our ancestors and relatives and all that are remembered with them: to you, the wondrous sufferer, you lowered the power of unbelief and sinful power, and henceforth do not forgive those with the Cleopatra family, praying.

Bogorodichen: By you, Most Pure One, we know to glorify all the Creator, and from You the Flesh-bearer is not charming, the Savior is magnified with skill, and we praise You, the Lady, and we bow to You, and we pray, have mercy on our relatives who died in unbelief and hedgehog deliver these not impoverished to the Son praying.

Canto 5

Irmos: Thou hast thrown me away from Thy face, O unstoppable Light, and an alien darkness has covered me, cursed, but turn me and direct my path to the light of Thy commandments, I pray.

Every gift, martyr, and every mercy from the merciful Lord are poured out, even if they are amazing and wonderful, but they add up to forgiveness in the wickedness of the dead, leaving majesty gracefully to this. The same day, the great work is done, the Lord, the martyr, beg.

Do not turn away, Lord, from our compunction, remember the multitude of our sins below, moreover, remember Your ancient mercy, and for the sake of Your bounty, and for the sake of War of the sufferer, do not become poor in the wealth of Your immeasurable mercy, but pour out mercy and forgiveness, hedgehog from us reminiscent.

There is a great martyr, and the philanthropy of the Lady and those who are in the sea far away, the same appear today and, falling down, beg Him to have mercy on the distant and faith, and the Baptism of the alienated dead, our relatives and all those who are remembered with them, to grant forgiveness and greatness mercy.

Bogorodichen: Appear, Mistress, to our exhaustion and wake up in need, helping us everywhere and all the time, You are the Christian Hope and Hope, so do not reject our petitions, but create perfect and full of Your unwritten grace.

Canto 6

Irmos: Cleanse me, O Savior, many of my iniquities, and raise up from the depths of evil, I pray: I cry out to Thee, and hear me, O God of my salvation.

May the swaying of the enemy not rejoice, having received souls for self-interest, but you, martyr, destroy his desires with your warm prayers, begging the Lord to forgive us the memories we remember and deliver us from eternal torment.

The beginning of our feat of Cleopatra's kind of forgiveness, from here, by the guilty perception, raise you to prayer, and don’t despise those who are remembered by us, great martyr, and don’t reject the sinners, but, having eaten, ask the Lord Christ for forgiveness and deliverance from bitter torment.

Even unbelief for the sake of seeing the end of evil, and the hope of the good is very much the death of the wrath of God, but you, passion-bearing, boldness of acceptance, the joy of absolution instead of terrible languor from the Heavenly King, ask and, exhausted from sorrow, observe in the Lord's mercy.

Bogorodichen: Kaya, Mistress, will malice overcome Your Mother of prayer? Truly, if you stand still today, praying for those who are asked by you, grant them joyful forgiveness, deliverance and great mercy.

Kontakion, tone 4

Following Christ, martyr Uare, Having drunk the cup, and tied the crown of torment, and you rejoice with the Angels, pray unceasingly for our souls.

Ikos

Remember our verbs, bright inhabitant of Heaven, Christ's glorious Great Martyr Uare, the namesake of eternal rest, and with your great suffering, an impenetrable and bright rest acquired from an impassable dungeon, and unceasing languor, and need, trying with your God-pleasing prayers to deliver the tender servants, for their sake we pray, forthcoming and in zeal, crying out, fulfill our petitions, holy one, and pray unceasingly to Christ God for our souls.

Canto 7

Irmos: The fire of God’s condescension was sometimes ashamed in Babylon, for this sake of the children in the cave with a joyful foot, as if in a flower garden rejoicing, I sing: blessed be Thou, God of our fathers.

Like the sun, Lord, you enlighten everyone, and you unenviously pour rain on everyone, and unceasingly grant mercy to those who anger you, and now listen to Uar, your sufferer, and shed your mercy to the end on our estranged relatives and even unfaithful with them, Humane.

Now, as before, be generous, Lord, and beg to appear, Vladyka, as if about Cleopatra, create, and about us, Merciful, create; send Your generosity and mercy to those we remember, God be the source of mercy inexhaustible.

If the prophet, cheering up, sings of Your mercy, Lord, forever, because we have not failed You in bounty, we believe, as if Your mercy is immeasurable, and from the abyss to the depths of the flooded pour out Your mercy, O our Lord.

Bogorodichen: Mount Thee will be spoken by the wise in the prophets, we believe that and from You the Stone of the Mother of God will come out without the admixture of a man; imzhe our salvation and from the depths of hell the erection of the recipients, Mistress, raise up and today from hell we remember, yes, Thee, the All-Merciful, we unceasingly magnify.

Canto 8

Irmos: By the Musikian body coordinating and countless people worshiping the image in Deir, the three youths did not obey, the Lord was sung and glorified for all ages.

balls (explicit) may the words of Thy ancients be, mercy, Lord, speaking and raising our hope, as if Thou hast heard Thy saints, Lord, hedgehog have mercy on the unfaithful dead, even today we bring Thee to prayer, but for the sake of their petition, have mercy on the non-Orthodox who died, knowing and ignorant of You, Vladyka, annoyed.

The Lamb of God, having redeemed us with His Most Pure Blood, Hearing the prayer of Feklino and Blessed Gregory, Methodius with many and Macarius accepting petitions, and rejoicing, and delivering the evil-doers to the dead, and Chrysostom to pray for these, write up, accept ubo, Vladyka, with these glorious Uar and by the prayers of their remembrance from us, forgive and have mercy.

Ask for joy for us, great martyr, let us rejoice, for if we find our relatives delivered from eternal torment with your prayers; For the Lord always hears your prayers and fulfills your petitions, but you are not impoverished for these and now praying, let us glorify you.

Bogorodichen: Immaculate Mistress, abound in a lot of mercy and generosity, marvelous and Blessed Mother Tsareva, for us who seek mercy, where we find this India, if we do not hasten to You, crouching, You have given birth to a Stream of sweetness for us, Blessed One.

Canto 9

Irmos: Terrified of this Heaven, and the ends of the earth were surprised, as if God had appeared as a man of the flesh, and Your womb was the most spacious of Heaven, thee, the Mother of God, the Angels and the man of office magnify.

O Bose, yes, you are able, glorious Uara, With your God-pleasing prayers, accept and pour out mercy, even alienated to the end, There is only one generosity and mercy Parent, and everything is possible for Him as the Master, to Him relentlessly, sufferer, praying to forgive and have mercy even from us reminiscent.

Do the deed wonderfully, O great martyr, and your glory is applied, if from the Lord forgiveness and His righteous wrath change, ask the grieved dark wickedness for the sake of our forefather and hedgehogs, in sorrow and in anticipation of the most fierce beings, but weigh in fearless deliverance, even if the Lord of the Forgiven put.

And what a marvelous miracle will appear, what glory is most famous, and what kind of mercy is greater than that, if you, martyr, having regretted, implore the merciful Lord to forgive the sin of wickedness, which is remembered from us, and save them from their fierce languor.

Bogorodichen: Merciful Lady, philanthropic and not remembering evil, accept the pity of our petition and intercede relentlessly for mercy to Your merciful Son and Master, to have mercy and forgive the sin of heterodoxy by our dead relatives and even those who are mentioned with them, forgiveness and the place of this mercy is an inalienable tribute.

Svetilen

Let it be righteous, Lord God, who forgave Thee Cleopatra's forefathers, and today hear the prayer of Your great martyr Uar and ours, the many-sinners, the future: deliver from torment, even with pity before You are remembered. Speed ​​up the same, Generous One, and strive as if you are merciful to have mercy on these, as you can, though.

Prayer

Oh, holy martyr Uare, venerable, with zeal for the Mistress of Christ we kindle, you confessed the Heavenly King before the tormentor, and you zealously suffered for Him, and now the Church honors you, as if glorified by the Lord Christ with the glory of Heaven, Who has given you the grace of great boldness to Him, and now stand before Him with the Angels, and rejoice in the Highest, and see clearly the Holy Trinity, and enjoy the light of the Beginning Radiance, remember our relatives and languor, who died in ungodliness, accept our petition, and like Cleopatra, the unfaithful generation of your prayers freed you from eternal torment , so remember the fir-trees buried contrary to God, who died unbaptized, trying to ask them for deliverance from eternal darkness, so that with one mouth and one heart we will praise the Most Merciful Creator forever and ever. Amen.

ending canon

It is worthy to eat as truly blessed Thee, the Mother of God, the Blessed and Immaculate and Mother of our God. The most honest Cherubim and the most glorious without comparison Seraphim, without the corruption of God the Word gave birth to the real Mother of God, We magnify Thee (bow).

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

Lord have mercy (thrice).

Lord Jesus Christ, Son of God, prayers for the sake of Your Most Pure Mother, our reverend and God-bearing fathers, the holy martyr Uar and all the saints, have mercy and save us, as Good and Humanitarian. Amen

Among the many Orthodox prayers that are offered after the death of a person, one can find a holy word dedicated to unbaptized souls. For example, the prayer to Uaru, the first martyr who kept his word before God for the pagans.

General information and the meaning of prayer

Ouar was born into a wealthy and respected Roman family. His father, thanks to his connections and high social position, was able to give his son an excellent education, which eventually helped the saint to move up the military ladder and become one of the close associates of Emperor Diocletian. Despite being close to the Roman authorities, where everyone was a pagan, Ouar was secretly baptized and even became close to several ascetics who were imprisoned.

Uar regularly visited the ascetics and communicated with them. Thanks to his acquaintance with these people, he was able to strengthen himself in faith, as well as imbued with martyrdom. After one of the ascetics suddenly died literally on the eve of his execution, the saint decided to take his place in order to embody the Christian duty in his own image.

The martyr appeared before the court, at which he declared that he would not renounce his faith. The judge was incredibly angry at what he heard, because the Roman army was losing an illustrious and respected military man. He sentenced Uar to many tortures in the hope that he would renounce Christianity. However, the future saint was not broken. Uar died a martyr's death, but with a smile on his lips and faith in his heart. Even in his last moments, he tirelessly glorified the name of the Lord and offered up prayers for the souls of the righteous and the unrighteous.

According to legend, one of the witnesses of the incident was a Palestinian woman named Cleopatra. Imbued with the fate of the executed, and also being a Christian, she decided to remove the remains of the saint from the ground and hide them in the basement of her own house. A few years later, she was able to rebury the relics of the martyr in the family crypt.

It was here that an event took place that made Uara for all Orthodox the main intercessor of the unbaptized. Tradition says that being buried in the crypt of Cleopatra with her unbaptized relatives, he once appeared to a woman and thanked her for her care and mercy. And for her deeds, the saint before the Lord asked for her pagan relatives a place in heaven.

Despite the fact that Ouar took care of the pagans, the prayer to this saint for the unbaptized remains a controversial moment in the ranks of Orthodox clergy. According to the canon, it is strictly forbidden to pray or perform any rituals with the unbaptized in the bosom of the Orthodox Church. The only thing you can afford is home prayer.

As for the prayer to Saint Huar, it is offered in honor of the saint, and not in honor of unbaptized relatives or friends. He is only an intercessor, but praying for the unchurched is considered wrong.

The martyr is honored on November 1 according to the new style, and on this day you can ask him for intercession before God for all those who did not have time to come to the Christian faith, and thereby earn a place in the Kingdom of God.

Video "About Martyr Uare"

In the video, the expert talks about the main facts from the life of the martyr Huar.

Text of the appeal

Oh, holy martyr Uare, venerable! We inflame the Lord Christ with zeal, you confessed the Heavenly King before the tormentor, and you zealously suffered for Him, and now the Church honors you, as if glorified from the Lord Christ with the glory of Heaven, Who has given you the grace of great boldness towards Him, and now stand before Him with the Angels, and rejoice in the Highest, and see clearly the Holy Trinity, and enjoy the light of the Beginning Radiance.

Remember our relatives and languor, who died in ungodliness, accept our petition, and like Cleopatra, the unfaithful family freed you from eternal torment with your prayers, so remember the figurines that were buried contrary to God, who died unbaptized, trying to ask them for deliverance from eternal darkness, but with one mouth and one let us praise with our hearts the most merciful Creator forever and ever. Amen.

The church has venerated the holy martyr Uar since ancient times. They resort to his intercession, asking for petitions for the health of infants and young children, and also, and especially, asking for relief from the fate of the souls of deceased relatives who have not been blessed with Holy Baptism, and babies who died in the womb or during childbirth.

The brochure will be useful for everyone who has the love and boldness to offer up a prayer to the Lord for dead unbaptized relatives and loved ones. The proper attitude during such a prayer was shown by the Optina elder Leonid, advising his disciple to pray in this way for his deceased father: “Search, Lord, for the lost soul of my father, and, if it is possible to eat, have mercy! Do not put me in the sin of this prayer. But Thy holy will be done!”

On our website you can download the book "Canon to the Holy Martyr Uaru" Collection Collection for free and without registration in fb2, rtf, epub, pdf, txt format, read the book online or buy a book in an online store.

Spread, canon martyr. Huaru, scanned by esteemed Constantine cocpucm .
This canon is valuable in that it is read by dead unbaptized people ... since in our time, not everyone has come to Christianity and it is impossible to pray in the name, they turn their prayers to martyr. Huaru.

Uar (Greek Ouaros, Hellenization of the Latin name Var, Latin Varus; d. c. 307) is an early Christian saint, revered as a martyr, the memory is celebrated on October 19 (according to the Julian calendar) / November 1 according to the Gregorian.
According to his life, Uar was a warrior, the head of the Roman detachment in Egypt at the beginning of the 4th century, belonged to the number of secret Christians. Having openly confessed his faith, Ouar was martyred and died from torture around the year 307.
In the early printed Prologue in the Life of St. mch. Huara says that Cleopatra first placed his relics in a coffin with her pagan parents, and then built a church and placed the relics there. She really wanted her son to be taken into the imperial army, and she prayed to the martyr about this. After the consecration of the church, her son suddenly died, and Cleopatra began to cry and blame the martyr for not saving her son. Then both appeared to her: both St. Huar and her son. The martyr said something like this: "What are you blaming me for? I brought your kind, the filthy being, out of hell, and enlisted your son in the army of the King of Heaven!" Hence the custom of praying to St. Huaru for the dead unbaptized.
In Russia, this canon most likely arose at the beginning of the 17th century. In the Cathedral of the Archangel Michael in the Kremlin, a chapel is being built and dedicated to the martyr Uar. There are two reasons for this. During the Time of Troubles many children died unbaptized. The gentry, Poles, Swedes, Lithuanians, invaders brought to Russia not only the destruction of churches and monasteries, but also hunger, cold, epidemics, and in these troubles many children died who were not baptized due to circumstances, including because of destruction of churches and monasteries by the Poles.
His Holiness Patriarch Hermogenes blessed the commemoration, blessed the prayer to the martyr Uar to alleviate the fate of unbaptized children. It was from that time that the canon to the martyr Huar originated. Some say that the canon appeared recently and even name the author, but this, of course, is fantasy, because this canon is ancient, it has been translated from Greek and is present in the liturgical books of local Eastern churches. And in this canon are collected all the pearls of Holy Tradition, which give us the opportunity to pray for the fate of the unbaptized. His Holiness Patriarch Hermogenes blessed the creation of the border to the martyr Huar also for this reason. Tsarevich Dmitry, the last son of Ivan the Terrible, who died at the end of the 16th century, had two names. Dmitry is a baptismal name, and there was also a birth name, each person then had two names. The second name of Tsarevich Dmitry was Uar. And when his veneration spread among Muscovites, a chapel dedicated to the martyr Uar was built, and the appeal to Uar began to enter into the everyday life of believers in Russia.

(printed in 7421/1913)

Some pastors, guided by mercenary considerations, perform a church commemoration of unbaptized people, accepting a lot of notes and donations for such a commemoration and assuring people that such a commemoration is tantamount to the Sacrament of Holy Baptism. People with little church have the impression that it is not necessary to receive Holy Baptism or be a member of the Church, it is enough just to pray to the martyr Huar. Such an attitude towards the veneration of the holy martyr Uar is unacceptable and contradicts our church doctrine.

The Primate of the Russian Church rightly pointed out that important canonical violation, which, unfortunately, has recently become quite common.

However, it is not the life of the holy martyr Uar that gives grounds for those distortions of Orthodox piety that the Patriarch spoke about. No one prays for the pagans, resorting to the help of the prophet Jonah, although the shipbuilders asked him: rise up and pray to your God, for God save us, let us not perish(Jonah 1, 6).

For this anti-canonical practice, unfortunately, there is a textual basis in the latest editions of the liturgical Menaia.

So, on October 19, two services were given to the martyr Huar - the statutory and non-statutory. The first one (pointed to by the Typicon) is composed quite habitually and traditionally. The holy martyr is glorified together with the prophet Joel. The main motive of the divine service can be expressed by the troparion of the canon: give me your prayers US resolution of sins hagiography fix, ware"(Canto 9, p. 469).

The second service - which the Typicon does not mention at all - begins with a rather unconventional and pretentious title: " Another service, vigilant, to the holy martyr Huar, he was already given the grace to pray for the dead Cleopatra's ancestors, who were not able to receive holy Baptism " .

Regarding this name, the following should be noted.

Firstly, not just a service in honor of such and such a saint of God is presented, as always happens in the Menaion, but a certain goal is stated, as if the most important task: to glorify Uar precisely as prayer book for the unbaptized "Cleopatra Ancestors".

For comparison, suppose someone wanted to compile a new alternative service "The feast of the Beheading of the honest head of John the Baptist, to whom grace has already been given to heal from a headache"- on the grounds that, they say, the prayer of the Forerunner helps with pain in the head. Or someone would compose a new service "Prelate Nicholas, to him was given the grace of deliverance, to grant the governors an unrighteous death, to accept those who have." Although the Church sings with such words (Akathist, ikos 6th) of the Miracle Worker of Myra, this does not give grounds to make this single episode from the life of St. Nicholas decisive in the content and title of the service to the saint. In the same way, the title of the service should not have impoverished the abundance of gifts of the glorious martyr and miracle worker Uar.

Secondly, it should definitely be said that the name of this second, hazing service contains, if not a direct lie, then an unsubstantiated and unfounded statement: there is no evidence that Blessed Cleopatra (Comm. on the same day, October 19) has relatives were unbaptized. It is likely that a pious and zealous Christian wife was raised by believing Christian parents. Life of St. Uara gives no reason to suspect Cleopatra's relatives of unbelief and paganism. It would be necessary to declare this, having at least some facts testifying to their wickedness.

Let's remember what life says. After the martyrdom of Uar, Cleopatra secretly stole his body and, instead of her deceased husband, took "... the relics of Saint Uar, brought them, like some kind of jewel, from Egypt to Palestine and in her village, called Edra, which was located near Tabor, she laid with her ancestors" . After some time, Saint Ouar appeared in a dream to Cleopatra and said: “Or do you think that I did not feel anything when you took my body from a pile of cattle corpses and laid me in your room? Do I not always listen to your prayers and pray to God for you? And first of all, I begged God for your relatives, with whom you laid me in the tomb, so that their sins would be forgiven them.

Thirdly, even if we assume that among Cleopatra's relatives there were people who were not baptized and did not believe in Christ, they, by the Providence of God, ended up in a crypt, consecrated by the grace emanating from the relics of St. Ouar: “The earth is on it, your most patient body, wise, lies, divinely sanctified”(Canon, Song of the 9th statutory service, p. 469). God is all-powerful even to resurrect the dead from touching the relics of His saints, as was the case with the holy prophet Elisey: throwing her husband in the tomb of Eliseov, and in the fall, the body of a man is dead, and touched by the bone of Eliseov, and revived, and rose to his feet(2 Kings 13:21).

True, no one has yet come up with the idea of ​​creating a new service “To the prophet Elisha, to him was given the grace to raise the dead to their feet”.

Let us also note that if there were unbaptized relatives in the family crypt, neither Cleopatra herself prayed for their salvation to Christ, nor did she ask the holy martyr Uar for prayers about this. The martyr carried out his intercession before the Lord, standing before the throne of the Almighty, and not at all consulting with those living on sinful earth.

Consider the content of the liturgical text hazing services to the martyr Uar according to the Menaion.

The stichera on "Lord, I have called" of small vespers assert about St. Ouar, as if “whose prayers forgive the dead pagans Lord Christ" . « Unfaithfulness the dead are delivered and from the places of hell are freed by the prayers of Uar the martyr " .

From such a more than dubious thesis follows the following first timid petition: “Accept our pity, martyr, and remember in the darkness and canopy of death the sitting condemned, even relatives from us, and pray to the Lord God to fulfill our petitions for them” .

At the Great Vespers in stichera on "Lord, I have cried," this theme is developed with great boldness: “begged Christ God of all to have mercy on our relatives, Faith and Baptism not reached have mercy on them and save our souls" .

At the end of the stichera, there is a "glorifier" of more than half a page, which contains such "real screams": "Remember... Faith and Baptism of the Holy Orthodox did not reach, but taco in perplexity, as in contradiction, deceived and all-differently fallen, hear, great martyr, real cries, and beg to give forgiveness to those oppressed, and absolution, and deliverance from the sorrowful ” .

The theme of begging for the unbelievers and the unbaptized is intensified in the stichera “on lithium”.

“…Remember our relatives… alienated by heterodoxy dead, infidels and unbaptized, and pray to Christ God to grant them forgiveness and remission " .

« Even for non-Orthodox pleading who have died for many years ... and now pray diligently, martyr, to deliver from the gates of hell and from the sorrows of liberation of the unchanging, like ... the salvific offspring of not accepting and alienating the Orthodox faith, hasten, therefore, to ask them from Christ God for forgiveness and forgiveness, and great mercy " .

In the "slavnik" the stichera "on the verse" again asserts about Cleopatra that "This takes on its own infidels relatives, by the prayers of the glorious martyr, they were delivered from the bitterness of eternal torment. This gives the compiler of the canon the basis for the prayerful invocation: “In the same way, our parents and neighbors, pityingly, bake even faith and baptism of the saint alienated... ask Christ God to cry for their change, and from the darkness of endless merciful deliverance " .

The verse on the 50th psalm contains a petition: “... deliver our infidels relatives and forefathers and all, we pray for them, from fierce and bitter languor" .

In the canon of the service, the theme of prayerful intercession to the martyr Uaru for the unbaptized is intensified by the appeal, never found in other known church texts, with the same petition to the Mother of God Herself to repent of all the unbaptized and heterodox dead without exception.

“Deliver with your warm prayers from fierce torment infidels ours and unbaptized relatives ... and give them deliverance and great mercy "(Bogorodichen sedalen, c. 479) .

“... Intercede relentlessly for mercy to Your merciful Son and Master, hedgehog have mercy and forgive the sin of heterodoxy dead relative of ours"(Canto 9, p. 484).

Not only the Most Holy Theotokos, but also the angelic ranks move to pray for the infidels: “Move the face of the holy Powers of Heaven with you to prayer, martyr, and do a miraculous deed ... unfaithfully dead ancestor and hedgehog with them remembered hedgehog to grant them from the Lord forgiveness and great mercy "(Canto 3, p. 478.

The canon offers other saints as allies and helpers to the martyr Uar:

“For thou hast listened to Thy saints, Lord, have mercy on unfaithful dead, even today we bring Ty to prayer, but for the sake of their petitions, generous non-Orthodox deceased» (Canto 8, p. 483). This petition is noteworthy, since it obliges not one martyr Uar, but a whole council of holy saints of God to ask for the salvation of the unbaptized: “The Lamb of God, having redeemed us with His Most Pure Blood, Hearing the prayer of Feklino and the blessed Gregory, Methodius with many and Macarius receiving petition, and joy, and deliverance malevolent having given to the dead, and Chrysostom to pray for these, write up, accept ubo, Vladyka, with these glorious War and prayers their remembered from us, forgive and have mercy "(Canto 8, p. 483).

Bishop Athanasius (Sakharov) noted that it mentions the prayer of St. Gregory the Dialogist for Tsar Trajan and the prayer of St. Methodius of Constantinople with the cathedral father for Tsar Theophilus - so these were prayers not “for the pagans” or “for heretics”, but “for the king” , according to the apostolic commandment to pray for the king and for all those who are in power(1 Tim. 2:2). The prayers of the rest of the saints of God mentioned in the canon obviously belong to the category of “private”, and not “public”.

Almost all the troparia of the canon, as well as the Lamp, contain the same petition « ... faith, and Baptism of the alienated dead our relatives and everyone ... grant forgiveness and great mercy "(Canto 5, p. 481).

The service is crowned with stichera “in praise”, where such appeals meet as a refrain:

“... Forgive him for forgiveness who died heterodox» .

“... His prayers send mercy dead in disbelief» .

The last seal of the "praiseful" stichera is a half-page "slavnik" containing, in particular, the following appeals: “... Remember the memories, I will take out our grandfathers and great-grandfathers, and even with them , the trees are anti-Godly buried, the dead are not baptized. For these, therefore, stand before Christ God ... and try to ask them for deliverance from eternal darkness ” .

On Canonical Inadmissibility
church commemoration of non-Orthodox

The canonical consciousness of the ancient Church absolutely did not allow prayerful communion with heretics, Jews and pagans. Such a ban on prayer communication applied to both the living and the dead. As Archpriest Vladislav Tsypin rightly noted, “deceased Christians remain members of the Church, and therefore the Church lifts up its prayers for them as well as for its living members,” therefore “The Church can, of course, bury only those who belong only to her.”

This can be clearly shown by comparing the above quotations from the non-statutory canon to the martyr Uar with the church canon from the Trinity Parental Saturday service, placed in the Colored Triodion. In this liturgical sequence, literally in every song of the canon, it is noted that the Church commemorates only baptized Orthodox people who ended their earthly life in faith and piety.

“Let us all pray to Christ, creating memory today from the age of the dead, that I will deliver the eternal fire , in the faith of the deceased, and the hope of eternal life» (Canto 1).

“You see, you see, as if I am your God, who set the limits of life with a righteous judgment, and accept everything into incorruption from aphids, deceased in the hope of eternal resurrection» (Canto 2).

“The ever-present sea of ​​life that swam over Christ, in the incorruptibility of your life, vouchsafe a haven of shelter, fed by the Orthodox life» (Canto 3).

“Fathers and forefathers, grandfathers and great-grandfathers, from the first and even to the last, in the goodness of the dead and piety, remember all our Savior"(Canto 4).

“The ever-burning fire, and the dark darkness, the gnashing of teeth, and the endlessly tormenting worms, and save our Savior from all torment, all true dead» (Canto 5).

“From the ages you have received faithful God, every human race, vouchsafe forever with the servants of Thee to glorify Thee "(Canto 6).

“In Your terrible coming, Bountiful, place Your sheep at the right hand, Orthodox Ty in life served Christ, and reposed in Thee"(Song 7).

“Crushing the shadow of death first, shining like the sun from the tomb, create the sons of your resurrection, Lord of glory, all the dead in faith, for ever"(Canto 8).

“Every age, old men, and young babies, and children, and milk, masculine and feminine, God rest, Thou hast accepted faithful» (Canto 9).

In the troparia of the Mother of God of this service, in contrast to the haunting service to the martyr Ouar, the Church asks for intercession from the Blessed Virgin Mary only for the faithful: “Jets of a living spring, sealed, appeared to the Virgin Mary, without a husband, for the Lord was born, immortality faithful give water to drink for ever"(Canto 8).

Lengthy and detailed petitions for the departed are read according to the Rule at Vespers on the Day of the Holy Spirit - especially in the third kneeling prayer, placed in the Colored Triodion. But even in this all-encompassing prayer only Orthodox Christians are mentioned: “Hear us praying to You, and give rest to the souls of Your servants, our fathers and brothers who have fallen asleep before, and other relatives in the flesh, and all of our own in faith, about them we also create a memory now for in You is the dominion of all, and in Your hand you hold all the ends of the earth.”.

According to the Missal, a commemoration is performed at the proskomedia about everyone in resurrection hope eternal life and Your fellowship with those who have fallen asleep Orthodox» . The order of the Eucharistic canon of the liturgy of St. John Chrysostom contains the following words : “We still bring Thee this verbal service about others in the faith of the dead... and about every righteous Spirit in faith deceased" and also a request: And remember all the dead about the hope of the resurrection eternal life". At the liturgy of St. Basil the Great, the primate prays in this way: “May we find mercy and grace with all the saints who have pleased You from the beginning ... and with every righteous spirit in faith deceased", and finally: And remember all those who have died before about the hope of the resurrection of eternal life» . About unbelievers, neither St. John Chrysostom, nor St. Basil the Great did not offer prayers, remembering the words of the gospel: whoever has faith and is baptized will be saved, but whoever does not have faith will be condemned(Mark 16:16).

The Holy Fathers acted in full accordance with the apostolic teaching: What communion with righteousness and lawlessness, or what communion of light with darkness, what agreement of Christ with Belial, or what part will I return with the unfaithful, or what combination of the Church of God with idols?(2 Corinthians 6:14-16).

Metropolitan Macarius (Bulgakov) wrote: “Our prayers can act directly on the souls of the deceased, If only they died in the right faith and with true repentance, i.e. in communion with the Church and with the Lord Jesus: because in this case, despite the apparent distance from us, they continue to belong with us to the same body of Christ. He quotes from Rule 5 of the VII Ecumenical Council: “ There is a sin unto death when some, sinning, remain uncorrected, and ... cruelly rise up for piety and truth ... in such people there is no Lord God, unless they humble themselves and become sober from their fall". In this regard, Vladyka Macarius remarks: “Those who die in mortal sins, in impenitence and out of communion with the Church are not honored with her prayers, according to this apostolic commandment.”

The rulings of the Local Council of Laodicea expressly forbid prayer for living heretics: It is not proper to pray with a heretic or a renegade» (Rule 33). " Should not accept holiday gifts sent from Jews or heretics, below celebrate with them» (Rule 37). The same Council of Laodicea forbids members of the Church to pray for the dead buried in non-Orthodox cemeteries: “ To the cemeteries of all heretics, or to the so-called martyr places among them, may the churchmen not be allowed to go for prayer or for healing. And those who walk, if they are faithful, be deprived of the fellowship of the Church for some time» (Rule 9). In interpreting this Canon, Bishop Nikodim (Milash) noted: “This Canon of the Council of Laodicea forbids an Orthodox or, as the text says “church”, anyone belonging to the Church, to visit such heretical places for the sake of prayer and worship, since otherwise it is possible be suspected of being prone to this or that heresy and not be considered Orthodox by conviction.

In light of this, the ancient and widespread tradition of separating Orthodox cemeteries from others - German, Tatar, Jewish, Armenian - becomes clear. After all, the funeral prayer in cemetery churches and chapels is performed, according to the Service Book, about « lying here and everywhere Orthodox» . Per "Here lying Gentiles" The church does not pray.

Likewise, the Church does not pray for suicides. rule Saint Timothy of Alexandria, given in the Book of Rules, forbids the church commemoration of those persons who “he will raise his hands on himself or throw himself down from a height”: “About such an offering is not befitting, for there is a suicide”(Answer 14). Saint Timothy even warns the presbyter that such cases “must certainly test with all diligence, lest it fall under condemnation”.

It is noteworthy that while the Holy Fathers forbid praying for living and dead heretics, they positively resolve the issue of the possibility of church prayer for apostates who, due to weakness and cowardice, could not stand the test during persecution: “either those who suffered in prison and were overcome by hunger and thirst, or outside the prison at the judgment seat, tormented by gouging and beating, and finally overcome by the weakness of the flesh.” "For those- decides Saint Peter of Alexandria,-when some, by faith, ask for the offering of prayers and petitions, it is righteous to agree with him.(See: Rulebook, rule 11). This is motivated by the fact that "compassion and condolences to those who weep and lament for those overcome in the feat ... it is not at all harmful to anyone"[Ibid].

Church canonical Rules do not allow the opportunity to pray for heretics and pagans, but declare them anathema and thereby deprive both during life and after death of prayerful communion with the Catholic Apostolic Church.

The only case of liturgical intercession for the unbaptized is prayers and litanies for the catechumens. But this exception only confirms the rule, since the catechumens are precisely those people whom the Church does not consider to be strangers in faith, since they have expressed a conscious desire to become Orthodox Christians and are preparing for holy Baptism. At the same time, the content of the prayers for the catechumens obviously applies only to the living. There are no prayer rites for deceased catechumens.

Blessed Augustine wrote: “There should be no doubt that the prayers of St. Churches, saving sacrifice and alms benefit the dead - but only those who before death lived in such a way that after death all this could be useful to them. For for those who have lost faith aided by love, and without communion in the sacraments in vain neighbors do deeds of that piety, which they did not have in themselves when they were here, not accepting or in vain accepting the grace of God and treasure themselves not mercy, but wrath. So, they do not acquire new merit for the dead when they do something good for them known, but only derive consequences from the beginnings they have previously laid down.

In the Russian Orthodox Church, the Holy Synod for the first time allowed in 1797 Orthodox priests, accompanied in certain cases by the body of the deceased non-Orthodox, to confine themselves only to singing Trisagion. The "Handbook of the clergy" states: " Forbidden burial of infidels according to the rite of the Orthodox Church; but if a non-Christian of the Christian confession dies and “there is no priest or pastor of either the confession to which the deceased belonged or another, then the priest of the Orthodox confession is obliged to lead the corpse from the place to the cemetery according to the rules indicated in the code of church laws,” according to which the priest should the deceased „“ to escort from the place to the cemetery in robes and stole and lower it into the ground while singing the verse: Holy God"(Decree of the Holy Synod of August 24, 1797)" .

St. Philaret of Moscow remarks in this connection: “According to the rules of the Church, it would be fair if the Holy Synod did not allow this. In allowing this, he used indulgence and showed respect to the soul, which bears the seal of baptism in the name of the Father and the Son and the Holy Spirit. There is no right to demand more.”

The handbook also explains the following: Obligation for an Orthodox priest to bury a non-Christian of the Christian confession is conditioned by the absence of the spiritual person of other Christian confessions, which the Orthodox priest must be convinced of before he fulfills the request for the burial of a non-Christian (Tserkovnyi vestnik. 1906, 20).

The Holy Synod, in a ruling dated March 10–15, 1847, decided: 1) at the burial of military officials Roman Catholic, Lutheran and Reformed confessions Orthodox clergy may, by invitation, perform only that, which is said in the decree of the Holy Synod on August 24. 1797 (escort to the cemetery with singing Trisagion. - holy K.B.); 2) Orthodox clergy has no right to sing those who died according to the rank of the Orthodox Church; 3) the body of a deceased non-Christian confession cannot be brought before burial to the Orthodox Church; 4) regimental Orthodox clergy for such ranks cannot perform house requiems and include them in the church commemoration(Case of the Archives of the Holy Synod of 1847, 2513)" .

Such a norm of piety, which forbids the burial of the heterodox, was observed everywhere in all local Orthodox Churches. However, in the middle of the 19th century, this provision was violated.” In 1869, Patriarch Gregory VI of Constantinople established a special rite for the burial of the deceased non-Orthodox, which was also adopted by the Hellenic Synod. This order consists of the Trisagion, the 17th kathisma with the usual refrains, the Apostle, the Gospel and a small dismissal.

In the very acceptance of this rite, it is impossible not to see a departure from the patristic tradition. This innovation was carried out among the Greeks in parallel with the adoption of the new, published in Athens in 1864, the so-called "Typicon of the Great Church of Constantinople", the essence of which was to reform and reduce the statutory worship. The spirit of modernism, which is shaking the foundations of Orthodoxy, urged to compose similar rites in the Russian Orthodox Church. As noted by Archpriest Gennady Nefedov, “just before the revolution, the Petrograd Synodal Printing House printed a special pamphlet in Slavic font “The service of the deceased non-Orthodox”. This rite is also indicated to be performed instead of a memorial service, with the omission of the prokimen, the Apostle and the Gospel.

This “offering of the non-Orthodox dead” itself appeared in our Church as a manifestation of the revolutionary-democratic and renovationist mentality that captivated the minds of other theologians and clergy at the beginning of the 20th century. His text cannot be justified from the ecclesiastical canonical standpoint. The text of this "Chinese Order" in the Ribbon contains a number of absurdities.

So, for example, at the beginning of the Order it says: "For some reason blessed guilt, it will be fitting for an Orthodox priest to bury the body of the deceased non-Orthodox» . We have already shown above that church canons are no "Blessed Guilt" are not allowed here.

After the usual prayerful beginning, the "Application" cites Psalm 87, which contains, in particular, the following words: The food is to tell who is in the tomb, Your mercy, and Your truth in perdition; food will be known in darkness, your wonders, and your righteousness in the land of oblivion(Ps. 87:12-13). If you clarify that the Church Slavonic word food means “is it really”, the Psalm will become a rebuke to those who read it over the non-Orthodox dead.

This is followed by Psalm 119, which sings walking in the law of the Lord(Ps. 118:1). St. Theophan the Recluse, in his interpretation of this Psalm, cites the patristic judgment: “Not those blessed who stain themselves with sin in the corruption of the age, but those who blameless in the way, and walk in the law of the Lord.” .

In fairness, it should be noted that in the editions of the Trebnik of the last ten or fifteen years, this "Ordinance" is no longer printed.

From the point of view of the Orthodox traditional attitude to the issue under consideration, the position of the monk Mitrofan, who published the book “The Afterlife” in 1897, should be considered correct. Let's take a few quotes from it.

"Our St. The Church prays for the departed thus: “God give rest, O Lord, to the souls of Thy servants who have reposed in the faith and hope of resurrection. God give rest to all Orthodox Christians.” This is who the Church prays for and with whom she is in inseparable union and communion. Hence, there is no union and communion with dead non-Christians and non-Orthodox... For a true Christian, except for suicide, no kind of death terminates the union and communion with the living - with the Church ... The saints pray for him, and the living pray for him, as for a living member of a single living body.

“Let us ask if all those who are in hell can be delivered through our prayers? The Church prays for all the dead, but only the dead in true faith will surely be delivered from the torments of hell. The soul, while in the body, is obliged to take care of its future life itself, must earn it so that after the transition to the afterlife, the intercession of the living could bring relief and salvation to it.

“The sins that constitute blasphemy against the Holy Spirit, that is disbelief, bitterness, apostasy, impenitence, and the like, make a man eternally lost, and so dead the intercession of the Church and not alive will not help, because they lived and died out of communion with the Church. yes about those Church already and does not pray» .

Here the author obviously has in mind the words of the Gospel: If he speaks a word against the Son of man, he will be released to him; and whoever speaks against the Holy Spirit will not be released to him either in this age or in the next(Matthew 12:32). From these words of the Savior, many naturally concluded that, in principle, remission of sins is possible even after the death of the sinner. Metropolitan Macarius (Bulgakov) remarks in this connection: About those who died with blasphemy against the Holy Spirit, or, which is the same, in mortal sin, and unrepentant The church does not pray, and that is why, as the Savior said, blasphemy against the Holy Spirit will not be released to a person either in this age or in the next.

Reverend Theodore the Studite did not allow open commemoration at the liturgy of the departed iconoclast heretics.

Let us cite a number of sayings of the Holy Fathers, in which they, calling for prayer for the dead, did not allow it to be performed by the Church for those who died outside of Church communion - heretics and unbaptized.

Blessed Augustine: "The whole Church observes this, as given from the Fathers, so that pray for those who died in the communion of the body and blood of Christ when they are remembered in due time at the very sacrifice.

Saint Gregory of Nyssa: “This is a very charitable and useful thing - to perform with the divine and glorious sacrament commemoration of the dead in the right faith» .

Saint John of Damascus: “The mystics and self-beholders of the Word, who conquered the circle of the earth, the disciples and divine Apostles of the Savior, not without reason, not in vain and not without benefit, established to perform with terrible, pure and life-giving mysteries commemoration of the faithful dead» .

Saint John Chrysostom: “When all the people and the holy cathedral stand with outstretched hands to heaven, and when a terrible sacrifice is presented: how can we not propitiate God, praying for them (the dead)? But this about those only who died in faith» .

On the commemoration of the non-Orthodox
in home prayer

In the words we quoted at the beginning of His Holiness Patriarch Alexy at the Moscow diocesan meeting in 2003, it was noted that only private, domestic prayer is allowed and has always been allowed for the unbaptized, but “at the service we commemorate only the children of the Church who have communed with her through the Sacrament of Holy Baptism” . This division into ecclesiastical and private prayer is essential.

New Martyr Athanasius (Sakharov), Bishop of Kovrov, compiled the fundamental work “On the Commemoration of the Dead According to the Rules of the Orthodox Church.” In the section “Canon to the Martyr Ouar on deliverance from the torment of the non-belief of the dead,” he writes: “Ancient Russia, with all the severity of its attitude towards the dead, found it possible to pray not only for the conversion of the living to the true faith, but also for deliverance from the torment of the non-belief of the dead. At the same time, she resorted to the intercession of the holy martyr Huar. In the old canons there is a special canon for this case, completely different from the canon found in the October Menaion under the 19th day.

However, this section, as well as the sections “Prayer for unbaptized and stillborn babies” and “Prayer for suicides”, Vladyka Athanasius places in Chapter IV - “Commemoration of the Dead at home prayer". He rightly writes: At home prayer with the blessing of the spiritual father, even those who cannot be commemorated in church services can be commemorated. “The commemoration of the dead, out of humility and for the obedience of the Holy Church, transferred to our home cell prayer, will be more valuable in the eyes of God and more gratifying for the departed than done in the temple, but with violation and neglect of the charters of the Church.”

At the same time, about the statutory public worship, he notes: Everything funeral services are precisely defined in their composition, and the time when they may or may not be performed is precisely appointed. And no one has the right to transgress these limits established by the Holy Church.

So, in a church assembly headed by a priest or bishop, there is no way to legally pray for the unbaptized (as well as for non-Orthodox and suicides). Let us note that the treatise of Bishop Athanasius deals with both the statutory divine service and the services according to the Trebnik (the service of the funeral service, panikhida). At the same time, in the first three chapters there is no mention of the service to the martyr Uar. It is noteworthy that Vladyka himself writes at the beginning of Chapter IV: “We have touched all various cases when the Holy Church permits or herself calls, sometimes strenuously calls to prayer for the departed. But all the hitherto listed cases of commemoration of the dead are performed with the priest. Thus, the rite of the vigilant hazing service to the martyr Ouar, which we have considered, cannot be recognized either by the Orthodox liturgical text or the rite of the Orthodox Treasury.

Many Holy Fathers spoke about the possibility of private commemoration in home prayer of those dead who cannot be commemorated in a church meeting.

Reverend Theodore the Studite found it possible for such people to commemorate only secretly: “is it only every in your soul prays for such and does alms for them.”

Venerable Elder Lev of Optina, not allowing church prayer for those who died outside the Church (suicides, unbaptized, heretics), bequeathed to pray for them in private like this: “Seek, Lord, the lost soul of my father: if it is possible to eat, have mercy. Your destinies are unsearchable. Do not put this prayer of mine in sin, but Thy holy will be done.

Venerable Elder Ambrose of Optina wrote to one nun: “According to church rules, commemorate a suicide should not be in church and sister and family can pray for him secretly how Elder Leonid allowed Pavel Tambovtsev to pray for his parent. Write out this prayer... and give it to the unfortunate relatives. We know many examples that the prayer transmitted by the elder Leonid calmed and comforted many and turned out to be valid before the Lord.

The testimonies of the Holy Fathers we have cited force us, in full agreement with the words of His Holiness Patriarch Alexy II, to raise in our Church the question of abolishing from the annual liturgical circle the hazing vigil service to the martyr Huar, which is not provided for by the Typicon, as contrary to canonical church norms.

In all likelihood, only the canon to the martyr Uar (but, of course, not the following of the "All-Night Vigil") is possible in special cases "some kind of blessed guilt" recommend for home cell prayer for deceased non-Orthodox relatives with a mandatory ban read this canon in Orthodox churches and chapels at public services and services.

LITERATURE

1. Ambrose Optinsky, Rev. Collection of letters to monastics. Issue. II. Sergiev Posad, 1909.

2. Athanasius (Sakharov), Bishop. On the commemoration of the dead according to the Charter of the Orthodox Church. SPb., 1995.

3. Bulgakov S.N. Handbook for a clergyman. M.: 1993.

4. Demetrius of Rostov, St. Lives of the Saints. October. 1993.

5. Journal of the Moscow Patriarchy. 2004, no. 2.

6. Macarius (Bulgakov), Met. Orthodox dogmatic theology. T. II. SPb., 1857.

7. Menaion. October. M.: Ed. Moscow Patriarchy, 1980.

8. Mitrofan, monk. Afterlife. SPb., 1897; Kiev, 1992.

9. Nefedov G., prot. Sacraments and Rites of the Orthodox Church. Part 4. M., 1992.

10. Nicodemus (Milash), Bishop. Rules of the Orthodox Church with interpretations. Holy Trinity Sergius Lavra, 1996.

11. Missal. M.: Ed. Moscow Patriarchy, 1977.

12. Trebnik. Part 3. M.: Ed. Moscow Patriarchy, 1984.

13. Theodore Studite, Rev. Creations. T. II. SPb., 1908.

14. Theophan the Recluse, St. Interpretation of Psalm 118. M., 1891.

15. Tsypin V., prot. Canon law. M., 1996.