Bishops' service. Specifics of the Bishop's Celebration of the Divine Liturgy
Charter of the all-night vigil for the choir:
At the meeting, at the exclamation of the protodeacon: “Wisdom,” the choir sings:
1. “From the east of the sun to the west ...” (Psalm 112: 3-2);
2. Immediately after this, the choir sings the troparion of the holiday (or the temple, if there is no big holiday). The speed of chanting is such that the Bishop has time to give all the priests the Cross for kissing, venerate the festive image and climb the pulpit. If there is any revered shrine in the church and it is assumed that the bishop will kiss it, at that moment the troparion is sung to the given saint, whose holy relics (or revered image, etc.) are in the church.
You can repeat the troparion two times.
3. When the Bishop ascends the pulpit, turns around and begins to bless the people, the choir sings: “Tone Despotin”.
4. At the exclamation of the protodeacon: “Rise”, the choir sings: “Most Reverend (or Most Reverend) Vladyka, bless”.
The choir sings the same answer at the end of Matins and at 1 o'clock.
After the dismissal of Matins, they sing: "Ispola" (short), then many years are sung: "Great Lord ..." and again: "Ispola" (short).
If the end of Matins was performed not by the Bishop, but by the priest, then the choir sings: “Great Lord ...” and “Ispola ...” (short).
After a dismissal of 1 hour and a possible word from the Bishop and other persons, the choir sings:
- troparion or glorification of the holiday (slowly);
- "Confirmation for thee hoping ...";
- “Ispola” is large (as after the trio at the Liturgy).
The Charter of the Divine Liturgy for the Choir:
Protodeacon: “Wisdom”. Chorus: “From the east of the sun to the west ...” (Ps. 112: 3-2) (from Easter to the Giving - “Christ is Risen”) and then immediately without interruption begins singing: “It is worthy to eat” after the feast and in Prepolovenie - a backer). It is necessary to sing “Worthy” slowly, so that the Bishop has time to complete the entrance prayers in full.
Guideline for the regent: at the end of the entrance prayers, the Bishop applies to the icons of the Savior and the Mother of God, reads a prayer in front of the Royal Doors and puts on a klobuk. At this point, singing “Worthy” must be finished.
The bishop turns around, asks everyone for forgiveness and blesses the people on three sides. The choir sings: “Ton despotin ke arhierea imon Kyrie filatte. I used these despots. I used these despots. I fulfilled these despots ”(Lord, save our Lord and Bishop for many years). After this chant, the irmos of the 5th canon of the week of Vai is immediately sung: “To Mount Zion ...”. According to the Charter, it must be sung only at the Patriarchal service, but according to modern practice it is also sung at any bishop's divine service.
The bishop takes off his cowl, mantle, panagia, rosary and cassock. The first pair of deacons takes the blessing on the censer, and the protodeacon proclaims: "May she rejoice ...". The choir begins to sing: "May she rejoice ...", voice 7. The singing should end by the time the Bishop begins to put on the miter.
Landmark for the choir director. The order of the vesting of the Bishop is as follows: podakkosnik, epitrakhil, belt, club, arms, sakkos, omophorion, cross, panagia, (a hair comb is still served), miter.
Protodeacon: “So let it be enlightened ... And forever and ever. Amen". The trio sings: "Tone Despotin". The whole chorus sings: "Is polla these despota" three times. Further, up to the small entrance, the Liturgy proceeds in the usual rite.
Small entrance: at the exclamation of the protodeacon: “Wisdom, forgive me”, the clergy sings “Come, let us bow down”. According to the practice of the ministry of Metropolitan Juvenaly, the clergy sing this chant to the end. The choir immediately after the clergy sings: "Save us the Son of God ..." in the same chant (Greek). After the chorus, the clergy repeat: "Save us ...". After the clergy, the trio of the singing choir or subdeacons (who to sing must be agreed upon before the service begins) begins to sing: "Is polla these despota." The singing must be finished at the moment when the Bishop begins to incense the kliros and the people. The entire choir responds to the incense by singing the so-called big "Ispol" to the Bishop. If two choirs are singing at the Liturgy, then the right choir answers first, and then the left. After the choir, the clergy sings a large "Ispola". Then the choir sings troparia and kontakion according to the Rule (the choir must agree with the rector and the archbishop protodeacon the number and order of singing of the troparia and kontakion before service). The last kontakion on "And Now", according to tradition, is sung by the clergy in the altar.
The order of the chanting of the Trisagion: the melody of the Trisagion can be either the “Bulgarian melody”, or “Agios ...” the melody of the Gethsemane skete of the Trinity-Sergius Lavra as described by Archimandrite Matthew (Mormyl), or “Bishop's”. Any other music must be coordinated with the regent who directs the chanting of the clergy in the altar.
The choir sings 1 times, the clergy sings 2 times, the choir sings 3 times. In some manuals for choir directors, you can find an indication that the Trisagion must be sung 3 times on one note. This is inexpedient for the reason that the Bishop must, during the third chant, have time to receive the cross from the priest, bow to the clergy, turn around and go out of the altar onto the pulpit. Therefore, it is better to sing in the same melody as the first two times.
Bishop: "Look from heaven ..." and overshadows everyone on four sides with the reading of the Trisagion. 4th time the Trisagion sings the trio. It is necessary to sing so that for each of the three overshadowings one "Holy ..." is sung, and the words "have mercy on us" fell on the overshadowing of the Altar. The music of the trio's singing may be different from the main melody. The choir sings for the 5th time, as for the third time, in the usual melody. 6th time the clergy sings. “Glory, And Now” and “Holy Immortal” sings the chorus. The choir sings for the 7th time.
After reading the Gospel "Glory to Thee ..." you need to sing a little more slowly so that the protodeacon can bring the Gospel from the pulpit to the Bishop standing on the pulpit. After "Glory to Thee ..." in response to the blessing of the Bishop of the people, the choir sings a short "Ispola".
At the Augmented Litany, after the commemoration by the deacon of the serving Bishop, the clergy in the altar sings three times: "Lord, have mercy." Immediately after them “Lord, have mercy” the choir sings three times (if possible, in the same Kiev chant).
Great entrance. There is an opinion that the great entrance to the episcopal service takes much longer than to the priestly one. This is only partly true. Some Bishops celebrate for a long time at the proskomedia, some do not. It is better for the regent to clarify this issue with the members of the bishop's retinue even before the start of the service.
There are two specialties for the choir at the great entrance. The first is that “Amen” after the Cherubic song is sung twice: the first time after the commemoration by the Bishop of the Patriarch and the concelebrating bishops (it is necessary to sing on one note), and the second time after “you and all ...” - according to the notes. After the end of the singing: “Yako da Tsar”, immediately in response to the Bishop's overshadowing of the people, the choir responds with a short “Ispola”.
If a priestly consecration is supposed, then the aforementioned short “Ispola” is canceled and transferred to the end of the ordination (after the laying on of the sacred garments on the henchman with the chanting “Axios”).
Singing during the priestly and deacon's ordinations:
For the choir, these ordinations are structurally identical. The only difference is in the time of the sacrament. The priestly ordination takes place after the Great Entrance, and the deacon's after the Eucharistic Canon, after the exclamation: "And let there be mercies ...".
After the exclamation: "Command, Most Reverend Vladyka," the clergy sings the troparia: "Holy Martyrs", "Glory to Thee, Christ God," "Isaiah rejoice." Each troparion, after chanting it by the clergy, sings a choir (in the same key). After the clergy chanted the three times “Lord, have mercy”, the choir sings: “Kyrie eleison” three times. For each exclamation of the Bishop: "Axios", the same word is sung three times by the clergy, and then, in the same key, the chorus. After the end of the Sacrament of Consecration, the Bishop overshadows the people with Triciri and Dikiri. The choir sings: "Is polla ..." (short).
After singing in the Eucharistic Canon: "It is worthy to eat", the protodeacon proclaims: "And everyone, and everyone." The choir sings: "And everyone, and everyone"
Bishop: "In the first, remember, Lord ...". 1st Priest (immediately, without a break for singing): "In the first, remember, Lord ...". The protodeacon (also at once) reads a long petition: "The Lord ... the one who brings him ... and for everyone, and for everything." The choir sings: “For all, and for all”.
If a deacon's ordination is supposed, then after the last “Axios” the choir responds to the Bishop's blessing with a short: “Ispola”.
The time for the sacrament of the clergy is filled either by the sermon of the priest, or by the singing of the choir, it is possible with the people.
After the communion of the laity, the Bishop: "God save ...". Chorus: "Ispola" (short) and further: "Videhom light ...".
After the dismissal made by the Bishop, the choir sings a short “Ispola”, then: “The Great Lord ... (with the commemoration of the Patriarch, ruling and serving the Bishops)” and further: “Ispola” (short).
If a procession is planned after the Liturgy, it is better for the choir to move to the middle of the church during the communion of the laity, so that the situation does not turn out that the clergy went to the procession, and the choir, driven out by the people, remained in the church. If there are few people in the church, then this instruction can be disregarded.
The bishop enters the church. The Protodeacon proclaims: “Wisdom” and then reads: “It is worthy” (or a compassionate), “Glory, And now”, “Lord, have mercy” three times, “(Highly) Most Reverend Vladyka, bless”. At this time, the Protodeacon and the 1st Deacon constantly censed the Bishop. The dean and abbot take their place among the priests. The bishop gets up on the eagle and gives the staff to the subdeacon. The bishop and all priests are baptized three times. The priests bow to the Bishop, who blesses them with a general overshadowing. The bishop puts on a mantle.
A priest comes up to the Bishop with a cross on a tray. The Bishop takes the cross, and the priest kisses the Bishop's hand and walks back to its original place. All the priests in turn, in order of seniority, approach the Bishop, cross themselves, kiss the cross and the Bishop's hand, then retreat to their places. The last comes the priest with a tray, kisses the cross and the hand of the Bishop. The bishop kisses the cross and puts it on the tray. The priest kisses the hand of the Bishop, immediately goes to the Altar through the northern doors and places the cross on the throne. At the Liturgy, this priest does not go to the entrance prayers, since he had already performed them before the proskomedia.
The bishop and all the priests are baptized again, and the priests bow to the Bishop, who overshadows them with a common blessing.
After kissing the cross at the meeting, the Bishop follows to the pulpit, then leaves it and applies to the icon of the holiday. Climbs the pulpit, turns and blesses the people on three sides. The priests follow the Bishop in two rows to the pulpit, they do not apply to the icon, standing in front of the pulpit, they bow in response to the Bishop's blessing. The bishop turns and enters the altar with the Royal Doors, which are opened by the subdeacons. The priests, simultaneously with the Bishop, enter the altar by side doors. The bishops and priests kiss the throne and take their places.
At the all-night vigil, the priest, who went out to meet the cross, enters the altar, puts the cross on the throne, goes to the High Place and receives a censer from the subdeacon or protodeacon. The protodeacon enters the altar, gives the censer to the subdeacon or priest, receives the deacon's candle from the subdeacon and stands next to the priest, to his right. The bishop enters the altar and applies himself to the altar. The priest, standing a little to the right of the center of the High Place, asks the Bishop's blessing for the censer: “Bless, (Highly) Most Reverend Vladyka, censer”. Then the priest, preceded by the protodeacon, performs the usual censing of the altar. The bishop censes three times, three times. The protodeacon goes to the pulpit and proclaims: "Arise." At this time, all the clergy gather at the Gorny site. The protodeacon returns to the altar. At the exclamation: "Glory to the Saints ..." all the clergy in the High Place, according to the sign of the protodeacon, are baptized, bows to the Bishop and sings: "Come, let us worship ...". At the end of the singing, everyone is baptized again, bows to the Bishop and disperses to their places. The protodeacon gives the candle to the 1st deacon, who walks in front of the priest, who performs the full censing of the church.
There is a widespread tradition of two deacons accompanying the censing priest. In this matter, one should be guided by the instructions of the protodeacon.
Upon returning to the altar, the priest censes the throne, moves to the right and stands with the deacon against the Bishop. The priest censes the Bishop three times, the deacon three times, and gives the censer to the deacon. The deacon censes the priest three times, and the priest and the deacon are baptized, bow to the Bishop and retreat to their places.
The royal doors are closed by subdeacons. The protodeacon recites a peaceful litany. The priest makes an exclamation after the litany and, after the end of the exclamation, bows to the Bishop.
This instruction also applies to all the exclamations made by the priest at the service.
After the exclamation of the peaceful litany, the priest, protodeacon and all the rest of the clergy who are in the altar approach the Bishop for blessing.
Before going out to the recitation of any litany, the deacon is baptized in the High Place and bows not to the priest, but to the Bishop.
The censing on “Lord, I have cried out ...” is performed by a pair of junior deacons. They take the censer, cross themselves on the High Place, turn to face the Bishop, raise the censer, and the eldest of the two deacons says: "Bless, (High) Most Reverend Vladyka, censer." The bishop blesses the censer. The deacons perform censing according to the usual scheme, the bishop is censed at first three times, three times, and at the end of the censing three times.
During the singing of the stichera in response: "Lord, I have cried out ..." all the priests, and if there are many priests, then those to whom the dean will indicate, put on epitrachelios, entrustments, felonies and headdresses. At the end of the censing, all clothed priests stand near the throne in two rows in order of seniority. The senior priest (usually a dean or abbot) takes the primacy.
After the canonarch proclaims: “And now,” the junior deacons open the Royal Doors. All priests(upcoming priest and protodeacon) and the protodeacon kiss the throne and go to the Heavenly place. The Protodeacon on the High Place receives a censer from the Subdeacon. All priests and the protodeacon cross to the east, turn and bow to the Bishop. The Protodeacon takes a blessing from the Bishop for a censer. All clergy comes to the salt. The Protodeacon censes local icons, enters the altar, walks to the right, censes the Bishop three times three times, goes to the Royal Doors and asks the Bishop for his blessing to enter. The Bishop blesses the entrance, the Protodeacon censes the Bishop three times with the words: "Ispola", stands in the Royal Doors and proclaims: "Forgive Wisdom." Further, the protodeacon enters the altar, censes the throne from four sides and gives the censer to the subdeacon. All priests baptized, bow to the Primate and enter the altar by the Royal Doors, each kissing the icon on the Royal Doors, which is from his side. The Primate kisses, as usual, to the icons at the Royal Doors, but the people do not bless with their hand, but only slightly bows to him.
This instruction also applies to all those moments of the service when the priest is supposed to overshadow the people with his hand.
All priests and the protodeacon are baptized, kiss the throne and go to the High Place. In the Mountainous Place, all the clergy are baptized and bow to the Bishop. The choir finishes singing: “Quiet Light”. The 1st Priest and Protodeacon bow to the Bishop. Protodeacon: "Let us listen." Priest: “Peace to all” (without overshadowing the people with the hand). The protodeacon proclaims, according to custom, the prokeimenon. After him, all the priests and the protodeacon are baptized, bow to the Bishop and disperse to their places. The subdeacons are closing the Royal Doors. If there are paremias, then the protodeacon, standing at the throne, gives the exclamations assigned to them. The priest, who began the service, becomes the primate. The rest of the priests put down the phelonies and leave the throne to their places. Then the service proceeds as usual.
If lithium is supposed, then at the supplicatory litany, all the priests, clothed in epitrachelium, arms and headdresses, stand in two rows on either side of the throne. The priest who stood at the throne also lays down the phelonion and takes his place in the row of priests. Two deacons, appointed by a protodeacon, receive censes from the subdeacons on the High Place. The bishop takes the primate's place. After the exclamation: "Be the power ..." the deacons open the Royal Doors. The bishop and all the clergy are baptized twice, kissing the throne, they are still baptized once more, and the bishop blesses the clergy with a general overshadowing. At this moment, the deacons take the blessing on the censer. The bishop proceeds to the litia by the Royal Doors, all the priests and deacons - by the side doors. After the Bishop left the altar, the Royal Doors are immediately closed by the deacons. Deacons with incense burners.
With regard to the scheme of burning incense on lithium, the practice is very heterogeneous. Given that we aim to show the practice of the Moscow diocese, we will describe in detail the scheme adopted in the Assumption Cathedral of the Novodevichy Convent. The deacons perform a complete censing of the altar, the iconostasis, the festive icon (three times three times), the Bishop (three times three times) and the clergy (from the middle of the church), the kliros and the people (from the pulpit), the Royal Doors, icons of the Savior and the Mother of God, icons of the holiday (three times ) and Bishop (three times). Then the deacons are baptized, bow to the Bishop and give the censer to the subdeacon, while they themselves stand in line with the other deacons.
Then lithium comes in the usual rank. At the exclamation of the "Our Father": "For Thy is the Kingdom ..." the subdeacons open the Royal Doors. At the same exclamation, the protodeacon receives the censer from the subdeacon and asks the Bishop's blessing for burning incense. During the singing of the troparion, the protodeacon censes a lithium device around three times, then censes the icon of the holiday, the Bishop three times three times, the clergy, then crosses himself, bows to the Bishop and gives the censer to the subdeacon. At the end of the prayer for the consecration of bread, wheat, wine and oil, all the clergy (they listened to the prayer, taking off their hats) cross themselves, bow to the Bishop, go to the altar with side doors (the younger ones walk in front) and stand in two rows near the throne. One verse before the end of the singing of the 33rd Psalm in chorus, all the clergy turn to face the Royal Doors (the 1st pair of priests comes out closer to the Royal Doors), and everyone bows in response to the Bishop's blessing. The bishop overshadows the people with the words: "Blessing of the Lord ..." and enters the altar. The bishop and all the clergy are baptized and attached to the throne. All clergy bows to the Bishop in response to his blessing. Deacons are closing the Royal Doors. The bishop departs to his place and is exposed. The abbot presents to the Bishop consecrated bread and wine (prepared on a tray by the subdeacon). The priest, who began the service, becomes the primate, and the same priest, during the reading of the second part of the Six Psalms, goes out on Solea to the Royal Doors to read the prescribed secret prayers.
Further, the all-night vigil continues with the usual rite. The polyeleos performed by the bishop's service does not have any special differences from the one performed by the conciliar priestly service. The anointing of all clergymen is performed by the Bishop, standing on the pulpit. After the anointing of the clergy, all the clergy are baptized, bow to the Bishop and go to the altar. In the altar, all the clergy are baptized, kissing the throne, bowing to the Bishop from the Royal Doors and disperse to their places. If the anointing of believers is expected from more than one icon, then the appointed priests go to their places and perform the anointing.
The deacon, pronouncing the Lesser Litany during the reading of the canon, comes out to Solea from the northern door, stands in the center of the Royal Doors, crosses himself, bows to the Bishop and speaks the litany. The priest who began the service, standing in the altar, makes an exclamation and at the end bows down to the Bishop from the Royal Doors. During the exclamation, the deacon moves to the right to the icon of the Savior, and at the end of the exclamation he is also baptized and, together with the priest, bows to the Bishop. While the Bishop continues to anoint the faithful during the Lesser Litany according to the 6th canon of the canon, the protodeacon with a censer in his hands leaves the northern door on the solea and stands opposite the icon of the Mother of God. At the exclamation of the litany, the protodeacon is baptized, bows to the Bishop along with the priest and deacon who spoke the litany, and asks the Bishop for a blessing for the censer.
After the Bishop returns to the altar after the anointing of the people, the deacons close the Royal Doors.
During the singing of the stichera on "Praise ..." all the priests, dressed in felonies, stand in two rows on the sides of the throne. The Bishop becomes the primate. On "And Now" the deacons open the Royal Doors. The subdeacons give the Bishop trikiry and dikiry. The bishop proclaims: "Glory to Thee ...", proceeds to the pulpit and overshadows the people on three sides. All priests turn to face the Royal Doors. The 1st pair of priests comes out to the middle of the space between the throne and the Royal Gates and faces the Royal Gates. The bishop turns and, standing on the ambo, overshadows the clergy with wild and trikiry. All clergymen bow to the Bishop and retreat to their places. The bishop enters the altar and gives the candles to the subdeacons. At the end of the chanting of the Trisagion, after the doxology, the protodeacon, the 1st deacon and the subdeacons with the dikiri and triciri are baptized in the High Place, bowing to the Bishop. The deacons set out on Solea to recite the litany. At the augmented litany, at the commemoration of the name of the serving Bishop, all priests are baptized and bow to the Bishop. Before the exclamation: "Peace be to all" and before the Bishop leaves the altar to pronounce the dismissal, the Bishop blesses the clergy, and they bow to him in response.
After the dismissal of Matins, the Bishop and all the priests are baptized, kissing the throne, the Bishop overshadows the clergy with a general blessing, and the priests bow to the Bishop. Deacons are closing the Royal Doors. The bishop and all the clergy are exposed. The priest, who began the service, in the epitrachelion, orders and headdress, takes the primate's place and ends, according to custom, the 1st hour.
During the reading of the prayer of the hour, the Bishop and all the clergy are baptized and applied to the throne. The subdeacons open the Royal Doors. The bishop exits from the altar by the Royal Doors, and the priests and deacons by the side doors. All the clergymen stand in two rows in front of the pulpit, facing the altar. The priest, standing at the icon of the Mother of God, facing the people, makes an hour's leave, goes to the altar, is exposed, leaves the altar and takes his place among the clergy. After leaving the first hour, the choir sings: "Lord, have mercy" (three times). The bishop, standing on the pulpit in the mantle, speaks the word to the believers. After that, everyone sings the troparion or the glorification of the holiday, and the Bishop, preceded by the clergy, goes to the end of the church. At the end of the temple, the clergy stand in two rows facing each other. The bishop stands on the eagle, and the subdeacons remove the mantle from him. The choir sings: “Confirmation of those who hope ...” (irmos of the 3rd canon for the Meeting of the Lord, voice 3). The bishop and all the clergy are baptized three times, and the bishop overshadows the people on three sides. The choir sings: "Is polla". The bishop, accompanied by the dean and the abbot, leaves the church.
The Bishop walks across the carpet to the pulpit, the priests follow the Bishop in 2 rows, the elders are in front. The deacons go to the altar (in front of the Bishop) and stand in a row in front of the pulpit facing it. The bishop rises to the pulpit. The deacons cense the Bishop who blesses them three times and go into the altar with the side doors. The bishop reaches the pulpit. The Protodeacon, standing on the right hand of the Bishop, crosses himself, bows to the Bishop and begins reading the entrance prayers.
At the Liturgy, at the entrance prayers, only the Bishop is applied to the icons of the Savior and the Mother of God, and the priests during the reading of the prayers stand in their places, removing their hoods and kamilavkas at the right time.
After the end of the entrance prayers, the Bishop blesses the people on three sides and goes to the pulpit. The priests bow in response to the Bishop's blessing and follow him to the pulpit, the elders in front. At this time, the subdeacons, participating in the vestments of the Bishop, leave the altar. Behind them, the 1st deacon immediately emerges from the north door with two censers, one of which he gives to the protodeacon. The Protodeacon and the 1st Deacon stand on the pulpit facing the Bishop.
The Bishop, all the priests, the Protodeacon, the 1st Deacon and the Subdeacons are baptized on the altar, bow to the Bishop, and all the priests in turn, in order of seniority, approach the Bishop for blessing, then immediately go to the altar, without waiting for each other. After the Bishop takes off his robe, the protodeacon and the 1st deacon take the blessing on the censer.
During the vesting of the Bishop, the 1st deacon proclaims: “To the Lord, let us pray,” and the protodeacon reads the prescribed verses from the books of Exodus, the prophet Isaiah and the psalmist David. The Protodeacon and the 1st Deacon continuously and in sync with each other perform the censing of the Bishop.
Upon arrival at the altar, each priest dresses in full vestments with a headdress, which is appropriate for him (if he was not dressed before the meeting). All the clergy are lined up in two rows of seniority on the sides of the throne. As soon as the protodeacon begins to exclaim: “So let it be enlightened ...” (Matthew 5:16), all priests and deacons are baptized, kiss the throne, go out with side doors to the solea and stand in one line with the protodeacon and the 1st deacon, facing the Bishop. The bishop overshadows the clergy with a dikiri and a trikiri, and the clergy walk to the pulpit in two rows. After the overshadowing of the people, the Bishop gives the dikiriy and trikiriy to the subdeacons and blesses the protodeacon and the 1st deacon, who censed him at that time three times, three times. All priests, deacons and subdeacons with a dikiri, a trikiri and a staff are baptized and bow to the Bishop. Then the subdeacons with the dikiri and triciri go to the altar, taking the censer from the protodeacon and the 1st deacon on the way. The protodeacon and the 1st deacon go to the pulpit, and all the deacons line up in two rows, facing each other (facing the altar!), between the rows of priests.
The bishop reads the prayers prescribed before the beginning of the Liturgy. Protodeacon: "Time to create the Lord ...". The 1st priest takes a blessing from the Bishop, leaves with the southern doors (on Easter week by the Royal Doors) into the altar and stands in front of the throne. Protodeacon: “Pray for us ...”, and all the deacons in pairs come up to the Bishop's blessing. The protodeacon goes to Solea, and the rest of the deacons stand in one row behind the bishop's see. The subdeacons open the Royal Doors, the 1st priest is baptized twice, applied to the Gospel and the throne, baptized again, turns, bows with the protodeacon and subdeacons to the Bishop, again turns to the throne, takes the altar Gospel in his hands. Protodeacon: "Bless, Master." 1st Priest: “Blessed is the Kingdom ...”, crosses over the throne with the Gospel, places the Gospel, crosses once, applies to the Gospel and the throne, turns, bows with the protodeacon and subdeacons to the Bishop and stands on the southern side of the throne. At the petition: "About the Great Lord ..." the 1st priest and two subdeacons stand before the throne, they are baptized once and at the commemoration of the serving Bishop they bow to him together with the protodeacon in response to the blessing. 1st Priest goes to his place. All the priests standing at the pulpit are baptized and bow to the Bishop at this request for a peaceful litany.
At the petition: "Oh, let us be delivered ..." The 2nd and 3rd deacons leave the pulpit and walk in the middle between the rows of priests to the solea. The 2nd deacon stands near the icon of the Mother of God, and the 3rd deacon stands next to the protodeacon, to his right.
The exclamation after the peaceful litany: “As befits you ...” is made by the 1st priest. In the words: “To the Father, and to the Son, and to the Holy Spirit, now and forever ...” the 1st priest is baptized. In words: “and forever and ever” goes out into the space in front of the throne, stands facing the Bishop and bows to him along with the protodeacon and two deacons. At the same exclamation, the 2nd and 3rd priests also cross themselves, bow to the Bishop and go into the altar with side doors (on Bright Week by the Royal Doors). Entering the altar, the 2nd and 3rd priests cross themselves once, kiss the throne (from the sides), go out to the Royal Doors, face the Bishop, bow to him, then to each other and take their places on the side of the throne. The protodeacon goes to the pulpit together with the subdeacons who are washing. The bishop washes his hands during the 1st antiphon. The protodeacon reads: “I wash in the innocent ...” (Psalm 25: 6-12) and stands in the pulpit.
The practice regarding the number of priests leaving after the peaceful and the first small litany to the altar is not the same. The bishop can indicate this number personally.
The 2nd deacon recites the 1st minor litany. The exclamation of the first minor litany is made by the 2nd priest and also bows to the Bishop in the above manner at the end of the exclamation, standing in the Royal Doors together with the 2nd and 3rd deacons. With this exclamation, the 4th and 5th priests cross themselves, bow to the Bishop and leave the side doors (on Easter week - the Royal Doors) into the altar, there they cross themselves once, kiss the throne, go out to the Royal Doors, bow to the Bishop, bow to each other and fall into place.
The 3rd deacon speaks the 2nd minor litany. During it, all the deacons standing at the pulpit go to the solea and stand in one row facing the altar. The exclamation for the second minor litany is made by the 3rd priest, who also at the end of the exclamation bows to the Bishop, standing at the Royal Doors, simultaneously with all the deacons standing on the pulpit and all the priests standing at the pulpit. After the exclamation, all these priests and all the deacons go to the altar through the side doors (on Easter week - through the Royal Doors). In the altar, all the priests and deacons who have come are baptized, kiss the throne, bow from the Royal Doors to the Bishop and take their places. The 1st and 2nd deacons go to the High Place and receive the censer from the subdeacon.
During the singing of the third antiphon, the 1st priest and protodeacon stand in front of the throne, cross themselves twice, kiss the throne, cross themselves and bow to the Bishop. The 1st Priest takes the Gospel from the throne and gives it to the Protodeacon, who goes with the Gospel to the High Place. All priests, the protodeacon, the 1st and 2nd deacons and subdeacons are baptized, the priests kiss the throne, all bow to the Bishop (the priests are from the Royal Doors). 1st and 2nd deacons ask for a blessing for a censer, and all the clergy march to the small entrance. The order is as follows: the chapel bearer, the pososhnik, the 1st and 2nd deacons with censers, the subdeacons with the dikiri and the ripida, the protodeacon with the Gospel, the subdeacons with the ripida and trikiry, the priests in the order of seniority, the elders are in front. The Protodeacon, descending from the ambo, quietly says: “Let us pray to the Lord,” and the Bishop reads the prayer of the entrance. When the priests begin to descend from the pulpit, then each goes to his side (right or left) to the pulpit. The 1st and 2nd deacons, together with the subdeacons, go around the pulpit, go to the sides and stand at the level of the last pair of priests (or approximately the 4th pair, if there are many priests) facing each other. At the sign of the protodeacon, all the clergy are baptized on the altar and bow to the Bishop. The Protodeacon asks the Bishop's blessing for the entrance and presents him with the Gospel for kissing. The Bishop applies to the Gospel, the Protodeacon kisses the Bishop's hand, then, turning to the east, exclaims: “Wisdom, forgive me” and turns to the west. After the protodeacon's exclamation, all the clergy sings: "Come, let us bow down ...". The 1st and 2nd deacons go to the pulpit and cense the Gospel. When the Bishop begins to worship the Gospel and bless the East with candles, the deacons will incense the Bishop. When the Bishop begins to overshadow the people, the deacons again cense the Gospel. At the moment when the Bishop begins to leave the pulpit, 1st and 2nd priests support him by the arms... The protodeacon, the 1st and 2nd deacons, in front of all the clergy, go to the altar. The bishop goes to the pulpit, followed by the priests in two rows, the elders in front. When the Bishop ascends to the pulpit, The 1st and 2nd priests support him by the arms and step back. The bishop blesses the people with dikiri and trikiri. The priests, standing in two rows in front of Solei, facing the Bishop, bow to him. The Protodeacon receives the trikiry from the Bishop and goes to the High Place. The bishop kisses the icons at the Royal Doors and enters the altar. Behind him, the priests enter the altar in two rows, each kissing the icon at the Royal Doors, which is on his side. The Deacon gives the Bishop a censer.
The bishop, with the dikiri in his hand, performs the censing of the altar, preceded by the protodeacon carrying the trikiri. While the Bishop censes the Royal Gates and leaves the altar to incense the iconostasis, all the priests and deacons cross themselves, kiss the throne, bow to the Bishop from the Royal Gates and retreat to their places. All deacons and subdeacons gather at the High Place. The bishop censes the iconostasis, kliros and the people, then enters the altar and censes the clergy. All priests bow. Then the Bishop censes the protodeacon and gives him the censer. The Protodeacon censes the Bishop three times, three times, is baptized together with all the clergy standing in the High Place, and bows to the Bishop. After the choir sang the big “Ispola eti, despota” (hereinafter abbreviated as “Ispola”), the same many years are sung by everyone in the altar. When the Bishop begins to read the Trisagion's prayer according to the Official, then the priests begin to read it according to the Official.
On the reading of secret prayers according to the Service Book: according to the established tradition at the Liturgy, priests begin to use the Service Book for reading secret prayers only after entering the altar.
The last kontakion on "And Now" is traditionally sung by the clergy in the altar. At the end of the singing of the last kontakion, the protodeacon kisses the throne, asks the Bishop for a blessing: “Bless, Vladyka, the time of Trisvyatago” and proceeds to Solea. Further exclamations of the protodeacon are the same as at the priest's service.
The Trisagion is sung by the choir once. At this time, the protodeacon receives the dikiry from the subdeacon and presents him to the Bishop. The clergy sings for the second time. At this time, the 2nd priest takes the altar cross from the throne and gives it to the Bishop with the face of the cross to the Bishop. For the third time the Trisagion sings the chorus. At this time, the Bishop goes out with a cross and a dikiri to Solea. All the priests turn to face the Royal Doors, with the 1st and 2nd priests coming out in the middle of the space in front of the throne. All deacons and subdeacons disperse from the High place to their places. The 1st subdeacon kindles the trikiry and gives it to the protodeacon, who is standing in the High Place.
The bishop proclaims: "Look at ..." (Ps. 79: 15-16), and the trio sings the Trisagion for the fourth time. The bishop overshadows the people, then turns and overshadows the clergy in the altar. The priests bow to the Bishop and retreat to their places. The 2nd priest at the Royal Doors takes the cross from the Bishop and places it on the throne. The bishop kisses the throne, goes to the Mountainous place, overshadowing it with the dikiry, gives the dikiriy to the subdeacon and ascends to the Mountainous place. At the same time, the Protodeacon says: “Command, (Highly) Most Reverend Vladyka”, “Bless, (Highly) Most Reverend Vladyka, the Almighty throne”, “The appearance of the Trinity in Jordan was fast, the Divine Nature itself, the Father, cry out, This baptized Son, my beloved, the Spirit when he comes to such a thing, people will bless him and exalt him for all eternity ”(3rd troparion of the 8th canon of the 1st canon for the Epiphany) and gives the Bishop a trikiry. After the Bishop has venerated the throne, all priests venerate the throne and move closer to the High Place in order of seniority. The choir sings the Trisagion for the fifth time. The sixth time - the clergy sings. The Bishop, standing on the Mountainous Place, overshadows the clergy with a trikiry, who bows to the Bishop. Tricirius receives a subdeacon from the Bishop. The 1st deacon is baptized, applies to the throne, approaches the Bishop with the Apostle, placing the orarion on top of him, receives a blessing, kisses the Bishop's hand and walks on the left side of the throne through the Royal Doors to the pulpit to read the Apostle. The choir sings: "Glory, And now, Holy Immortal ..." - and one more time: "Holy God."
Protodeacon: "Let us listen." Bishop: "Peace to all." The 1st deacon: "And the spirits ...", and then reads, as usual, the prokeimenon and the Apostle. The subdeacons remove the large omophorion from the Bishop. The 3rd deacon stands in front of the Bishop. Subdeacons lay an omophorion on the hands of a deacon. The Bishop blesses the deacon, he kisses the Bishop's hand, departs with the omophorion to the southern side of the throne and stands facing the throne, holding the omophorion with two palms at the level
your shoulders.
According to the statute, censing is supposed to be performed on the alleluaria, but, according to the universally established practice, immediately after the omophorion was removed from the Bishop, the protodeacon with a censer and the subdeacon with an incense and a spoon come up to him (incense should be in the incense). The Protodeacon says: "Bless, Master, the censer!" and brings the censer to the Bishop, holding it right hand by the cup. The subdeacon presents the bishop with an incense. The bishop puts incense on the coals with a spoon and blesses the censer. The subdeacon kisses the Bishop's hand. The Protodeacon begins to burn incense.
After reading the Apostle, the 1st priest bows to the Bishop and, together with the protodeacon, goes to the throne. At the throne, the 1st priest and the protodeacon are baptized together (they do not bow to the bishop and each other), the priest kisses the Gospel and the throne and gives the Gospel to the protodeacon. The 1st Priest takes his place and bows to the Bishop. The Protodeacon brings the Gospel to the Bishop, he kisses the Gospel, and the Protodeacon kisses the Bishop's hand. The Protodeacon carries the Gospel through the Royal Doors to the pulpit. The 3rd deacon with the omophorion walks in the following way in front of the protodeacon carrying the Gospel: he goes around the throne from south to north through the High Place, leaves the altar through the Royal Doors, walks in the middle of the church to the pulpit, bypasses the pulpit from his right to the left, returns to the altar by the Royal Doors together with the deacon who read the Apostle, and stands in the place from which he began to move with the omophorion (south side of the throne). The deacon with the Apostle stands at the northern side of the throne, opposite the deacon holding the omophorion. The exclamation: “Forgive wisdom, let us hear the Holy Gospel” is made by the deacon holding the Apostle, and “Let us behold” is the deacon holding the omophorion. After this exclamation, both deacons kiss the throne, approach the Bishop for blessing, kiss his hand and retreat to their places, putting down the omophorion and the Apostle.
Priests and deacons listen to the reading of the Gospel with their heads uncovered, and the Bishop in a miter.
After reading the Gospel, the Bishop is baptized to the east, goes out to Solea, applies the Gospel, which the Protodeacon brings to him, and blesses the people with Dikiri and Triciri. All priests are also baptized and returned to their places at the throne. The Protodeacon places the Gospel on the far right corner of the throne, or, if the throne is small, on the seat on the High Place. At the end of the reading of the Gospel at the northern side of the throne, the 1st deacon is baptized, bows to the Bishop and goes to the pulpit to pronounce augmented litany.
After the gospel can preach a sermon
At the Augmented Litany, all the subdeacons and deacons gather in the High Place and at the petition for a serving Bishop they sing: “Lord, have mercy” three times. Asks not to do this)
At the augmented litany, the Bishop opens the antimension. He is assisted by the 1st and 2nd priests. After this, the Bishop, the 1st and 2nd priests are baptized, kiss the throne, are baptized, the 1st and 2nd priests bow to the Bishop, who blesses them.
Usually, beginning with the exclamation of augmented litany, the Bishop distributes the exclamations among the clergy. The priest whose turn is approaching must be ready to utter the exclamation. The bishop gives a sign with his blessing. The priest bows to the Bishop, utters the prescribed exclamation, and at the end of the exclamation he is baptized and bows to the Bishop.
At the Liturgy celebrated by the Bishop, the Royal Gates are opened to: "Blessed is the Kingdom" and remain open until the exclamation: "Holy of Holies".
The litany on the catechumens is pronounced by the 3rd deacon or priest's henchman. In words: “The Gospel of Truth is revealed to them”, the 3rd and 4th priests open the upper part of the antimension and, together with the protodeacon and the 1st deacon, are baptized, applied to the See, baptized and bowed to the Bishop. At the exclamation: "Yes and tii ..." the protodeacon and the 1st deacon leave the altar and together with the 3rd deacon proclaim: "Come out of the catechumens ...". The 2nd deacon, standing on the High Place, takes from the Bishop the blessing for the censer and performs the full censing of the altar (the Bishop is censed first three times, three times, and at the end of the censing three times).
After the exclamation: “Yes, and they are glorifying with us ...” (or, according to another practice, after the exclamation: “Yes, under Thy rule ...”) the Bishop washes his hands in the Royal Doors. Upon the return of the Bishop to the altar, the Protodeacon and the 1st Deacon place a small omophorion on him.
The 2nd or most experienced priest appointed by the dean goes to the altar and performs the following actions:
- removes air from holy vessels and places it on the left corner of the altar;
- removes the covers from the discos and the Chalice and places them one on top of the other on the right corner of the altar;
- removes the star from the diskos and places it behind the diskos and the Chalice;
- checks for the presence on the altar in front of the diskos and the Chalice of two uncoupled prosphora on plates and another plate with a copy lying between them.
Large air can also be placed on top of the shrouds on the right corner of the altar.This is done not by the priest, but by the subdeacon
When the Bishop has read the Cherubic Song, the protodeacon takes off the miter from him, puts it on a tray and gives the tray to the 3rd deacon. The bishop goes to the altar, the 1st deacon approaches him. The bishop lays air on his shoulder, and the deacon takes the blessing on the censer and burns the iconostasis, kliros and the people. The priests in pairs, one by one, approach the throne, cross themselves, kiss the throne, bow to each other with the words: “The priesthood (archpriest, abbess, hieromonk) may remember yours ...” and take altar crosses. If an odd number of priests are serving, then the last three come to the throne at the same time. The last three priests usually carry not crosses, but a plate, a liar and a spear. When the Bishop says: “To the fellow-servant of the brethren,” then with priests in seniority approach the Bishop, kiss him on the right shoulder and quietly say: "Remember me, (Highly) Most Reverend Vladyka, Priest N" Unsuitable! (at a large number the clergy, the dean can give a sign that it is not necessary to approach, so as not to cause a fuss). At the end of the commemoration, the omophorion is removed from the Bishop. The 1st deacon with a censer approaches the altar. The 1st Priest gives the Bishop a star and patrons, which the Bishop, having perfumed with incense, places them on the sacred vessels. The 1st Deacon utters the usual exclamations at the end of the proskomedia, and at the right moment gives and receives the censer from the Bishop. The Protodeacon receives a diskos from the Bishop, and the 1st priest receives the Cup with the words: “May the Lord God remember your Bishop in His Kingdom ...” and kisses the Bishop's hand. The 2nd Priest and the rest of the priests carrying the Altar Crosses, in turn, approach the Bishop, holding the Cross with its face towards the Bishop in an inclined position (the upper end of the Cross to the right). The bishop is applied to the cross. The priest kisses the hand of the Bishop and says: “Let your hierarchy remember ...”. The junior priests receive a spear, a liar and a plate from the hands of the Bishop. During the proskomedia, the 2nd deacon also prepares a censer for himself.
At the great entrance, the order of the procession is as follows: a henchman to the priest (if any), the 3rd deacon with a tray on which the subdeacons place the omophorion and the miter, the sacrificial bearer, the courier, the 2nd and 1st deacons with censers, the subdeacons with the dikiri, trikiri and ripida, protodeacon with diskos, 1st priest with Chalice, subdeacon with ripida, and the rest of the priests (the elders are in front).
The 3rd deacon with a tray enters the altar through the Royal Doors and stands between the throne and the Royal Doors, facing north. The 1st and 2nd deacons enter the altar and burn the altar. The bishop approaches the 3rd deacon, touches the miter, and the deacon kisses the bishop's hand. The 1st Deacon gives the Bishop a censer at the Royal Doors. The bishop censes the discos three times and gives the censer to the deacon. The Protodeacon quietly commemorates the Bishop: "Let your Bishops remember ...". The bishop also commemorates the protodeacon. The protodeacon quietly replies: "Is polla." The bishop receives the diskos from the protodeacon and performs the first commemoration, after which he enters the altar and places the diskos on the throne. The 1st and 2nd deacons perform the censing of the Bishop. At this time, the 1st priest stands in front of the Royal Doors, facing them. The 1st Deacon gives the censer to the Bishop at the Royal Doors. The Bishop censes the Chalice, and The 1st priest quietly says: "Let your hierarchy remember ...". The bishop replies: “Let your priesthood (abbess, etc.) remember ...”. The 1st priest answers: “Is polla”, gives the Chalice to the Bishop, kissing his hand, and departs to his former place in the row of priests. After the Bishop completes the required commemoration, all the priests, saying: “Let your hierarchy remember ...”, following the Bishop, enter the altar, place crosses and other sacred objects on the throne in their assigned places. The 1st and 2nd deacons perform the censing of the Bishop when he brings the Holy Chalice into the altar.
In response to the Bishop's petition: "Pray for me, brethren and concelebrant," all priests and deacons answer: "The Holy Spirit will find you and the power of the Most High will overshadow you." The Protodeacon gives the miter to the Bishop. At the appropriate time, the 1st Deacon gives the Bishop a censer for censing, accepts it. All deacons receive the blessing from the Bishop, and the 1st and 2nd deacons from the High Place perform the censing of the Bishop three times, three times. The litany: “Let us fulfill our prayer ...” says the protodeacon.
If there are a lot of priests, then it is possible that, according to the order of the dean, not all priests go to the great entrance, but only a few of the first couples.
At the protodeacon's exclamation: “Let us love one another ...” all the priests, together with the Bishop, are baptized three times with the words: “I will love you, Lord, my fortress ...” and the priests move to the left side of the altar. The bishop puts aside the miter (the 2nd deacon accepts it and puts it on the throne), applies it to the sacred vessels, the throne, and moves to the right. All the priests take turns kissing the holy diskos (with the words “Holy God”), the Holy Chalice (“Holy Mighty”), the throne (“Holy Immortal, have mercy on us”) and approach the Bishop. The bishop says: “Christ is in our midst,” to which each priest answers: “And there is, and will be,” and kisses the Bishop on his right (left) and left shoulders, and then kisses the Bishop's hand and moves away to the left. Likewise, all priests confess with each other.
With a large number of priests, it is better to kiss only hands with each other, so as not to drag out the rite (the initiative for such a reduction should come from the elder). With the Bishop, Christians are always held according to the full order.
By the exclamation: "Doors, doors ..." and when the rite of mutual kissing ends, the Bishop stands before the throne, bowing his head, and all the priests take air and blow it over the sacred vessels. Those standing on the right hand of the Bishop hold the air with their right hand, and those standing on left hand- left. Bishop or indicated by hima priest(1st Priest) reads the Creed... After the reading, the Bishop kisses the cross in the air, and the 2nd priest or another priest from the left row takes the air and places it on the altar. The 2nd deacon gives the miter to the Bishop.
In the Eucharistic Canon, when the Bishop comes out with the dikiri and trikiri to bless the people, all the priests turn to face the Royal Doors, and the 1st and 2nd priests go out into the space in front of the throne and also face the Royal Doors. After the exclamation: “We thank the Lord,” the Bishop lights the clergy with candles. All priests bow to the Bishop and retreat to their places.
At the exclamation: "Victory Song" all the usual actions with the star are performed by the 1st deacon. At the sign of the Bishop during the singing: “Holy ...”, the Protodeacon removes the miter from the Bishop and gives it after all the deacons have received the Bishop's blessing during the singing: “We sing to you”.
After the exclamation: "Fairly about the Most Holy Ones," the 3rd deacon receives the censer from the Bishop and performs the censing of the altar. The bishop censes three times, three times, and at the end of the incense only three times.
While singing: “It is worthy to eat,” the protodeacon kisses the throne, asks for a blessing from the Bishop and proceeds to the pulpit at the Royal Doors. At the end of the chant: "Worthy," the protodeacon proclaims: "And everyone and everything." The choir sings: “Everyone and everyone”. The bishop proclaims: "In the first, remember ...".
Upon the exclamation of the Bishop, the 1st Priest immediately makes an exclamation: “In the first, remember, Lord, our Lord (Highly) Most Reverend (remembering the Bishop who presides over the Liturgy), grant him to your holy Churches in the world whole, healthy, lasting, the right is ruling the word of Thy Truth ”And, putting aside the Service Book, he approaches the Bishop, accepts his blessing, kisses his hand, the icon on the miter, bows to the Bishop again with the words:“ Ispola ”and goes back to his place.
If several bishops serve, then after the exclamation of the 1st priest, his actions are repeated by the 2nd priest in relation to the 2nd bishop, the 3rd priest in relation to the 3rd bishop, etc.
The Protodeacon, standing on the solea, proclaims: “The Lord (our) (commemorates the serving Bishop), bringing these Holy Gifts (enters the altar and points to the Holy Mysteries) to the Lord our God” (goes to the Heavenly place, is baptized, bows to the Bishop, comes from Altar by the Royal Doors and stands on the pulpit facing the people). About our Great Lord and Father Alexy, His Holiness Patriarch of Moscow and All Russia, about the Most Reverend Metropolitans, archbishops and bishops and about all the priesthood and monastic rite, about the God-protected country of our Russia, about the authorities, the army and her people, about the peace of the whole world, about the welfare of the Holy Churches of God, about salvation and help with the diligence and fear of God who work and serve, about healing those who lie in weakness, about dormancy, weakness, a blessed memory and forsaking the sins of all Orthodox Christians, about the salvation of the people who are coming and about them everybody in the thought of having them, and about all, and for everything ”. The choir sings: “For all, and for all”. The Protodeacon enters the altar with the Royal Doors, is baptized in the High Place, bows to the Bishop and takes his blessing with the words: "Let your hierarchy remember ...", "Ispola."
On the exclamation: "And give us ..." the 2nd deacon is baptized in the High Place, bows to the Bishop and goes to the pulpit to say the litany: "Remembering all that is holy ...". After singing "Our Father ..." the Bishop proclaims: "Peace to all" and blesses the people. Before this, the 2nd deacon departs to the right, bows to the Bishop and, after the Bishop has entered the altar, returns to his place.
If it is planned to preach before communion of the people, then at the litany: “Remembering all that is holy ...”, after the Bishop reads the secret prayer, the 1st priest gives the Bishop an altar cross. The preacher kisses the Throne and approaches the Bishop, who overshadows him with the cross, while the preacher is baptized at this time, kisses the cross and the Bishop's hand, goes back to his place, crosses himself again and bows to the Bishop. The 1st priest takes the cross from the Bishop and places it on the throne.
After the exclamation: “Peace to all,” the protodeacon removes the miter from the Bishop and puts it on the throne.
First, the Bishop takes communion.
According to the protodeacon's exclamation: “Archimandrite, and, archpriests, priests ... come on”, all the priests on the right side of the altar move to the left and, in order of seniority, approach the throne (without making them bow to the ground, since they bowed to the ground earlier) with the words : “Behold, I come to the Immortal King and my God. Teach me, (Highly) Most Reverend Vladyka, to the unworthy priest N (pronounce the name clearly and distinctly) the Honest and Holy Body of the Lord and God and our Savior Jesus Christ. " The priest is baptized, kisses the holy throne, accepts the Holy Body, kissing the hand and the left (right from himself) shoulder of the Bishop, with the words “and is, and will be,” moves to the left to the throne and immediately takes communion. After communion with the Holy Body, each priest goes over to the right side of the throne. Deacons christen with each other and receive communion in the same way as the priests after them. After the Bishop has communed all the priests and deacons with the Holy Body, he will commune them with the Holy Blood. The priest partakes of the Holy Blood in the same way as the deacon, at the priestly service.
The bishop reads the prayer: “We thank Thee Vladyka ...” and moves to the right. The abbot brings the bishop a drink prepared by the subdeacons. Other priests divide the Holy Body according to the number of partakers.
The abbot should make sure that the required number of Cups, liars, and plates for the sacrament are ready.
If it is supposed to receive communion from several Cups, then the priest for the communion of the laity is appointed by the abbot.
After the exclamation of the Bishop: “God save Thy people ...”, he censes the Holy Gifts, gives the discos to the protodeacon, then takes the Chalice and says quietly: “Blessed be our God,” then gives the Chalice to the 1st priest. He, having accepted the Chalice and kissed the hand of the Bishop, stands at the Royal Doors and proclaims: “Always, now and forever, and forever and ever”, then departs with the Holy Chalice to the altar with the words: “Ascend to heaven ...” and sets it on the altar ... A candle is placed in front of the Holy Chalice. The 1st priest censes the altar three times, the protodeacon three times, and gives the censer to the protodeacon. The Protodeacon censes the 1st priest three times. The 1st priest and the protodeacon are baptized, bow to each other, to the Bishop and retreat to their places. At this time, the Bishop, together with the 2nd and 3rd priests, adds up the antimension. The 1st Priest gives the Bishop the Gospel, which he puts on the throne. The protodeacon (or newly appointed deacon) recites the litany: "Forgive me ...".
At the exclamation: "As you are the consecration ..." the junior priest in the headdress (or the newly appointed priest), together with the Bishop, is baptized once, kisses the throne, on the exclamation of the Bishop: "Let us leave in peace" (this exclamation is uttered by the priest who goes to read the prayer) bows in response to the Bishop's blessing and proceeds to read the prayer outside the ambo. At the prayer behind the ambo, the junior priest returns to the altar, kisses the throne and bows to the Bishop.
About the time of wearing hats: hats are put on for a meeting, taken off to read the Gospel and put on after reading, taken off at the litany of the catechumens and put on at the prayer outside the ambo.
After the dismissal of the Liturgy, various rites are possible. All clergymen are guided by the instructions either directly from the Bishop, or the Dean, or the abbot.
If a religious procession is planned after the Liturgy, the abbot should check in advance the route it will follow.
The abbot determines the circle of laity who will carry banners, icons and other relics. They should be instructed in detail in advance about the order of the procession. The person in charge leads the procession. He carries nothing, walks to the side of the banners and watches that the pace of movement does not change. If there are few people, then the person in charge carries a lantern in front of the procession.
The order of the procession: a lantern, behind it the altar cross and the icon, behind them the banners, behind them the artos (if the service is performed on Bright Week), or the icon of the temple or holiday (if it is supposed to be carried to the laity), the clergy, subdeacons, the Bishop, then the choir.
It is advisable for the choir to go to the center of the church during the communion of the laity and from there sing the end of the Liturgy. When entering the procession, the choir admits the clergy and the Bishop and follows them.
During the procession, there are usually four stops on the sides of the temple (south - east - north - west). At the second stop, according to tradition, the Gospel is read. Consequently, in that altar Gospel, which will be brought to the procession of the cross, it is necessary to lay either the conception that the Bishop will indicate, or the conception that was read at Matins.
Usually the Bishop comes with a three-candlestick (if we are talking about the Bright Week), the 1st priest with the altar cross, the 2nd priest with the altarpiece Gospel (if the book is heavy, then it can be carried by two priests, who in this case are not among the clergy, and move to the center, between the ranks of the clergy). The 3rd priest and other priests (not necessarily all) can carry icons of a temple, a holiday, or a locally revered image. The protodeacon and the 1st deacon walk with censes, and the 3rd and 4th deacons with deacon's candles.
It is necessary to prepare a bowl of holy water and a sprinkler in advance, as well as to have a sufficient supply of holy water.
Our next conversation with the head of the biblical department of the Saratov Orthodox Theological Seminary, Alexei Kashkin, is devoted to the peculiarities of the bishop's divine service. Bishops' services are loved by parishioners, they attract very many to the church, this expresses the love and traditional respect of the people for their ruler, and we also feel a certain special significance of the sacred rite performed by the archpastor.
—Alexei Sergeevich, let's start with the question: who is a bishop, in other words, a bishop? We are accustomed to perceiving him as a boss, a leader, as, if you like, a leader. But this is how people who are external to the Church perceive him as well. Who is a bishop in the Church, since she is the Body of Christ? At the same time, please explain why, when we say "bishop", we mean not only the bishop himself, but also the archbishop, and the metropolitan, and the Patriarch?
—From the earliest years of Christianity, the bishop (translated from Greek - "seeing from above" or "overseer") in the community of believers is a symbolic representative of Jesus Christ Himself. After all, the first community was the apostles who gathered directly around Him. And then the apostles fulfilled His commandment - they ordained bishops (see: 1 Tim. 3 1-5), and the bishops became representatives of the Risen One for the believers they cared for. At first, only bishops celebrated the Eucharist; then, as the number of believers increases and new parishes open in large cities, the bishops began to appoint assistants to themselves, so the priesthood arose. And today there is no Church without a bishop, and a priest performs the Sacrament only to the extent that the bishop allows him to. And the sacrament of the priesthood, that is, ordination, is performed only by the bishop.
The Church is inherent in catholicity, this term means "throughout the whole": the Church is not limited either by time, or by space, or by earthly laws; When applied to each individual community, this means that it contains all the fullness of the gifts of grace, and Christ in this community performs the Sacrament with the hands of the bishop - His representative. This is reflected in the structure of the temple: the high place in the altar is the symbolic throne of Jesus Christ, and only the bishop ascends to this place.
The bishop and the bishop are, in fact, synonyms, but it is necessary to distinguish between two interrelated meanings of the word "bishop": the bishop in general (that is, the archbishop, and the metropolitan, and the Patriarch) and a certain, junior level of hierarchy. Differences in titularity among bishops arose with the development of the Christian Church; they do not mean a difference in gifts of grace, but only in administrative powers.
“So, we came to the church for the episcopal divine service. And the first thing we pay attention to is the elevation in the middle of the temple, which the Vladyka will stand on after entering the temple. What it is?
—The bishop's pulpit. Sometimes it is not quite rightly called the pulpit. In the ancient Church, from this exaltation, a bishop or priest read the Gospel and preached a sermon, and today the bishop's pulpit reminds us of the teaching role of the bishop.
“The bishop is always greeted solemnly in the church ...
“In the Russian tradition, there was even such a thing: the bishop was met at his house and accompanied with singing to the church. Now this is not the case, but when the bishop approaches the doors of the church, he is greeted with bells ringing, and when he crosses the threshold, the abbot of the church on a special dish covered with air brings out a cross to meet him. The bishop kisses the cross, gives it to the clergy to kiss, then the priest returns the cross to the altar. Further, if it is Vespers, then the bishop ascends the pulpit, kisses the icons, blesses the people and enters the altar. If this is the Liturgy, then the bishop does not enter the altar immediately. The Protodeacon reads the entrance prayers. They are the same as in an ordinary divine service, but if the presbyter reads them secretly before entering the altar, then in this case the protodeacon - with an exclamation. The bishop ascends to the pulpit, the main prayer from the entrance is read on the pulpit: "Lord, send down Thy hand ..." - and then Vladyka, as always before celebrating the Liturgy, asks the clergy and people for forgiveness. The protodeacon replies: "God forgive you, holy Vladyka, forgive us and bless us." Then the bishop returns to the bishop's pulpit, and the vestments begin.
—Why does the vestment of a bishop take place differently than the vestment of a priest — not in the altar, but in front of everyone?
“This is not always the case, the bishop has the right to dress in the altar as well. But the vestments in the middle of the church correspond to the solemnity of the bishop's divine service. In addition, the entrance of the bishop into the altar is the culmination of the divine service. Therefore, in most cases, the bishop dresses up before entering the altar. So it was in antiquity. Only at the episcopal divine service can we directly see how the vestments of the clergy are performed in general.
—How does the vestment of a bishop differ from that of a priest?
—Such items of actual bishop's vestments as miter and panagia are secondary, they appeared quite late in the history of the Church. The main and oldest difference is the omophorion. Without an omophorion, a bishop cannot perform divine services. The word "omophorion" in translation from Greek means "carried on the shoulders." Symbolically, the omophorion means the very sheep that the shepherd lifts onto his shoulders (see: Lk. 15 5): the bishop is called to imitate Christ in caring for each sheep, for each soul separately. When the omophorion is placed on the bishop, the protodeacon says: “On Ramekh, Christ, having taken the erroneous nature, you ascended, you have always brought God and the Father, now and forever, and forever and ever, amen.” The rest of the prayers for the vestment of the bishop coincide with the priestly ones. Only the first person is replaced by the second, because they are uttered aloud by another person - not the person being clothed. For example, instead of "May my soul rejoice ..." (the priest put on a priest or podkkosnik on the bishop) - "May your soul rejoice in the Lord ...". Of course, prayers are added for those elements of vestments that the priest does not have. Putting on a miter, for example - "The Lord put on your head a crown of precious stones ...". At the end of the vestment, the protodeacon solemnly proclaims: "So let your light shine before men, as if they see your good deeds and glorify our Father, Who is in heaven, always, now and forever and forever and ever, amen" (this is a paraphrase of Matt. 5 , 16).
- And when does the bishop enter the altar, if he celebrates the Liturgy?
—At the Liturgy, the bishop enters the altar only after the small entrance (the entrance with the Gospel). Why is that? The part of the Liturgy preceding the Small Entrance appeared relatively late, and until about the 10th century it was perceived as something optional - it could have been omitted. For early Christians, the Liturgy began from the moment the clergy entered the altar with the Gospel. Therefore, now the bishop enters the altar at that moment, which is the ancient beginning of the Liturgy.
—Thus, the hierarchal divine service brings us back to the first centuries of the Christian Church?
-You can say, in the V-VII century. Until the small entrance, the Liturgy proceeds in the usual order: the bishop is on the bishop's ambo and secretly reads the prayers of antiphons. The bishop's entrance to the altar is more solemn than the entrance to the usual Liturgy; the entry verse (“Come, let us bow down to Christ”) is sung several times. Immediately after the small entrance, the bishop performs censing. From the 5th to the 7th century, the service began precisely with this: the bishop entered and performed censing. It was at this time that the choir sings "Ispolla these despots" - translated "For many years, lord." An important detail: it is the order of the hierarchal divine service that includes hymns in Greek... (At a regular priestly service, chanting in Greek is not necessary; this is the choice of the priest of the temple). Before the reading of the Apostle, the Trisagion is sung in Greek ("Agios O Theos, Agios Ischiros ..."). The Trisagion is sung not three times, as usual, but seven times; after the first three bishops goes to the pulpit and says the words: "Look from heaven, O God, and see, and visit this vine, and strengthen it, and plant your right hand on it" (see: Ps. 79 , 15-16), blessing the people with the cross and the dikiri. The grapes are the people of God, in the psalm these words refer to Old Testament Israel, and for us - to the Church. Upon completion of the vestment of the bishop, the "Tone of the despotin ke of the bishop ..." is sung - a prayer for the archpastor. The singing in Greek is explained by the fact that the Russian Church was a metropolitanate for a long time, and until the middle of the 15th century it was ruled by Greek metropolitans.
—When the bishop enters the altar, the proskomedia by the priests has already been completed, the offer of the Honest Gifts is on the altar: what is the bishop's proskomedia?
—This is a rather late Greek feature of the bishop's Liturgy - the second proskomedia: the bishop takes out particles from the prosphora, commemorating the living and the dead. Only after this is the protection of the Holy Gifts performed on the altar. This happens during the Great Entrance.
—And why does the bishop not go out with the clergy during the Great Entrance, why does he remain in the altar?
- This is also an echo of the ancient practice, according to which the Gifts were consecrated in a separate room ("offer"; in Greek it was called the skevophylakion - "vessel guard"), and the deacons brought them from there to the altar, where the bishop was already: he himself did not enter the skevophylakion ... Therefore, even today the bishop accepts the gifts brought in at the altar, and does not bring them into it.
Before reading Creed in the altar, the kissing of the world takes place: the bishop says to each suitable priest: “Christ is in our midst,” and the priest answers: “And there is and will be,” kissing the bishop's shoulders and right hand. Then a similar dialogue with kissing each other on the shoulders and hand takes place between the priests (such kissing happens at every Liturgy, just at the Liturgy it looks more solemn in the hierarchical order). The Eucharistic Canon and the communion of the clergy and laity in this case do not have any distinctive features. However, there is a practice - during the canon, the bishop reads secret prayers so that at least everyone in the altar can hear them.
Newspaper " Orthodox faith"No. 8 (532)
During the divine service, which is performed by the bishop, objects that belong only to the bishop's service are used: special candlesticks - dikiriy and trikiry, ripids, eagles, a rod (staff).
Wildlife and Triciri represent two hand-shaped figured lamps with cells for two and for three long candles. A wild man with burning candles signifies the light of the Lord Jesus Christ, known in two natures. Trikiry means the uncreated light of the Holy Trinity. The savage has the sign of the cross in the center between the two candles. In ancient times, it was not customary to put a cross on Trikiriya, since the feat of the cross was accomplished only by the incarnate Son of God.
Candles burning in dikirii and triciri are called two-plaited, three-plaited, overshadowing, overshadowing. In cases stipulated by the Charter, dikiry and trikiry are worn before the bishop, who blesses the people with them. The right to bless with these lamps is sometimes given to the archimandrites of some monasteries.
At the liturgy after vesting and entering the altar while singing "Come, let us bow down," the bishop overshadows the people with a dikiri, who holds in his left hand, and a trikiri in his right. After the small entrance, the bishop performs incense, holding the dikiri in his left hand. While singing the Trisagion, he overshadows the Gospel on the throne with a dikiri, having it in his right hand, and then, holding a cross in his left hand, and a dikiri in his right, blesses the people with them. These actions show that the Trinity unity was especially revealed to people through the coming of the Son of God in the flesh, and finally, that everything done by the bishop in the church takes place in the name of the Lord and according to His will. The overshadowing of people with the light that signifies the Light of Christ and the Holy Trinity gives believers special grace and testifies to them of the Divine light that comes to people for their enlightenment, purification and sanctification. At the same time, the dikiri and triciri in the hands of the bishop mean the fullness of the grace of God, which is poured out through him. The ancient fathers called the bishop the enlightener, or the enlightener, and the imitator of the Father of Lights and True Light - Jesus, having the grace of the apostles, who were called the light of the world. The bishop leads to the light, imitating Christ - the light of the world.
Savages and tricirians were introduced into church use, probably not earlier than the 4th-5th centuries.
Ripids (Greek - fan, fan) have been used in the celebration of the sacrament of the Eucharist since ancient times. In the liturgical instructions of the Apostolic Decrees, it is said that two deacons should hold ripids from thin skins, or from peacock feathers, or from thin linen on both sides of the throne, and quietly drive away flying insects. Ripids, therefore, began to be used primarily for practical reasons.
By the time of Sophronius, the patriarch of Jerusalem (1641), in the church consciousness the ripids were already images of cherubim and seraphim, invisibly participating in the sacraments of the Church. Probably, from that time on, images of angelic beings began to appear on the ripids, more often than others - seraphim. Patriarch Photius of Constantinople (IX century) speaks of feather ripids in the image of six-winged seraphim, which, in his opinion, are designed “to prevent the unenlightened from dwelling on the visible, but to divert their attention so that they turn their minds to the higher and ascend from visible to invisible and unspeakable beauty. " Ripids are round, square, star-shaped in shape. In the Russian Orthodox Church, since the adoption of Christianity, ripids have been made of metal, with the image of seraphim.
The final appearance that the ripida acquired is a radiant circle made of gold, silver, gilded bronze with the image of a six-winged seraphim. The circle is reinforced with a long shaft. This view fully reveals and symbolic meaning this item. Ripids mark the penetration of angelic forces into the mystery of salvation, into the sacrament of the Eucharist, participation heavenly ranks in worship. Just as the deacons drive away insects from the Holy Gifts and create a breeze of some kind of wings over the Gifts, so the Heavenly Forces drive away the spirits of darkness from the place of the greatest of the sacraments, surround and overshadow it with their presence. It is pertinent to recall that in the Old Testament Church, at the command of God, in the tabernacle of the appointment above the Ark of the Covenant, images of two cherubim of gold were arranged, and in other places there are many images of the same angelic ranks.
Since the deacon depicts himself as an angel serving God, when ordained to the deacon, the newly appointed is given a ripid, which, upon gaining the rank, begins to slowly overshadow the Holy Gifts with cross-shaped movements by exclaiming: "Singing, crying ..."
Ripids are overshadowed by the discos and chalice at the great entrance for the liturgy, they are carried out in the statutory places of the bishop's service, in processions of the cross, with the participation of the bishop, and on other important occasions. Ripids overshadow the coffin of the deceased bishop. The radiant gilded circle of the ripida with the image of the seraphim is the light of the higher immaterial forces serving in close proximity to God. Since the bishop at the divine service portrays the Lord Jesus Christ, the ripids became a part of only the episcopal ministry. As an exception, the right to serve with the ripids was granted to the archimandrites of some large monasteries.
In the bishop's divine service, eagles are also used - round rugs with the image of a city and an eagle soaring above it.
Eagles fast at the feet of the bishop in the places where he stops, performing actions during the divine service. They were first used in the 13th century in Byzantium; then they represented something like an honorary award from the emperor to the patriarchs of Constantinople. Two-headed eagle - National emblem Byzantium was often depicted on royal armchairs, carpets, even on the shoes of kings and the most noble dignitaries. Then they began to depict him on the shoes of the Patriarchs of Constantinople, Antioch and Alexandria. From shoes, this image passed to the carpets of the saints. In some temples, a mosaic circle depicting an eagle has been made on the floor in front of the altar since ancient times. After the capture of Constantinople by the Turks (1453), Russia historically became the successor of the state and church traditions of Byzantium, so that the state emblem of the Byzantine emperors became the coat of arms of the Russian state, and the eagles became an honorary symbol of Russian bishops. In the Russian rite of ordaining a bishop in 1456, an eagle is mentioned, on which the metropolitan should stand at his throne in a vestical place. In the same order, it is commanded on a platform specially constructed for the episcopal consecration to paint "the eagle is one-headed."
The eagle on the Russian eagles was single-headed, in contrast to the double-headed Byzantine saints on the eagles, so the eagle in Russia was not a royal award, but an independent symbol of the Church.
In the XVI-XVII centuries. the eagles in Russia necessarily fasted at the feet of the bishops when they entered the church and when they left it, standing on it, the bishops assumed the usual beginning of the divine service did last bow... At the Moscow Council of 1675, it was determined that in the presence of the patriarch, only the metropolitans of Novgorod and Kazan could use the orlets. Then the eagles widely entered the daily routine of bishops' worship and began to rely on the feet of the bishops, where they had to stop for prayer, blessing the people and other actions.The spiritual meaning of the eagle with the image of the city and the eagle soaring above it indicates, first of all, the highest heavenly origin and dignity of the episcopal dignity. Standing on the eagle everywhere, the bishop, as it were, rests on the eagle all the time, that is, the eagle, as it were, constantly carries the bishop on it. The eagle is a symbol of the highest heavenly creature of the angelic ranks.
A staff of a serving bishop is a staff - a tall staff with symbolic images. Its prototype is an ordinary shepherd's staff in the form of a long stick with a rounding at the upper end, widespread since ancient times among the eastern peoples. The long staff not only helps to drive the sheep, but also makes it very easy to climb the mountain. With such a staff he walked, grazing the flocks of his father-in-law Jethro, Moses in the land of Midian. And Moses' staff was destined for the first time to become an instrument of salvation and a sign of pastoral authority over the verbal sheep of God - the ancient people of Israel. Appearing to Moses in a burning and unburning bush near Mount Horeb, Burning bush, The Lord was pleased to impart miraculous power to the staff of Moses (). The same power was then given to the staff of Aaron (7, 8-10). With his rod, Moses divided the Red Sea so that Israel could pass along its bottom (). With the same staff, the Lord commanded Moses to drain water from the stone to quench Israel's thirst in the wilderness (). The transformative meaning of the staff (wand) is revealed in other places in the Holy Scriptures. Through the lips of the prophet Micah, the Lord says about Christ: “Feed your people with your rod the sheep of your inheritance” (). Shepherding invariably includes the concept of just judgment and spiritual punishment. Therefore, the apostle Paul says: “What do you want? come to you with a rod or with love and a spirit of meekness? " (). The Gospel points to the staff as an accessory of pilgrimage, which, according to the Savior, the apostles do not need, since they have support and support - the grace-filled power of the Lord Jesus Christ ().
Wandering, preaching, shepherding, as a symbol of wise leadership, is personified in the rod (staff). So the staff is the spiritual authority given by Christ to His disciples, called to preach the word of God, teach people, knit and solve human sins. In the meaning of the symbol of power, the rod is mentioned in the Apocalypse (2, 27). This meaning, which includes a variety of particular meanings, is imputed to the bishop's rod - a sign of the bishop's archpastoral authority over the church people, similar to the authority that a shepherd has over a flock of sheep. It is characteristic that the most ancient symbolic images of Christ in the form of the Good Shepherd usually represented Him with a staff. It can be assumed that the rods were in practical use even among the apostles and from them passed with a certain spiritual and symbolic meaning to the bishops - their successors. As an obligatory canonical attribute of bishops, the staff is mentioned in the Western Church from the 5th century, in the Eastern Church - from the 6th century. Initially, the shape of the bishop's staff was similar to a shepherd's staff with the upper part bent downward. Then there were staffs with a two-horned upper crossbar, the ends of which are bent slightly downward, which resembled the shape of an anchor. According to the interpretation of Blessed Simeon, Archbishop of Thessalonica, “the rod held by the bishop means the power of the Spirit, the confirmation and herding of people, the power to guide, to punish those who disobey and to gather those who are far away. Therefore, the wand has handles (horns over the wand), like anchors. And over those handles the Cross of Christ means victory. " Wooden, overlaid with silver and gold, or metal, usually silver-gilded, or bronze bishop's rods with a two-horned handle in the form of an anchor with a cross at the top - this is the most ancient form of bishop's staffs, widely used in the Russian Church. In the XVI century. in the Orthodox East, and in the 17th century. and in the Russian Church, staves appeared with hilts in the form of two snakes, bending upwards so that one is turned with its head towards the other, and the cross is placed between their heads. This was intended to express the idea of the augmented wisdom of the archpastoral leadership in accordance with the famous words of the Savior: "Be wise as serpents and simple as doves" (). Wands were also given to abbots and archimandrites as a sign of their power over the monastic brethren.
In Byzantium, bishops were awarded with rods from the hands of the emperor. And in Russia in the XVI-XVII centuries. the patriarchs received their wands from the kings, and the bishops from the patriarchs. Since 1725, the Most Holy Synod charged the senior bishop by consecration to hand over the baton to the newly appointed bishop. It was customary to decorate bishop's batons, especially metropolitan and patriarchal precious stones, drawings, inlays. A feature of Russian bishop's wands is a sulok - two scarves, nested one inside the other and tied to the wand at top bar- handles. Sulok arose in connection with the Russian frosts, during which processions of the cross had to be performed. At the same time, the lower scarf was supposed to protect the hand from touching the cold metal of the wand, and the upper one from external cold. It is believed that reverence for the shrine of this symbolic object prompted the Russian hierarchs not to touch it with their bare hand, so that the sulok can also be considered a sign of God's grace, covering the human weakness of the bishop in the great work of government and in using the God-given power over her.
Liturgy
Proskomidia
The proskomedia is performed before the arrival of the bishop at the temple. The priest, together with one of the deacons, reads the entrance prayers and puts on full vestments. Prosphora, especially for the Lamb, healthy and funeral, are prepared large sizes... When carving out the Lamb, the priest takes into account the number of priests who receive communion. According to custom, two separate prosphora are prepared for the bishop, from which he removes particles during the Cherubim song.
A meeting
Those participating in the concelebration with the bishop arrive in the church in advance in order to put on the clothes on time, who should be, and to prepare everything necessary. The subdeacons prepare the bishop's vestments, spread the eagles on the ambo, in front of the locals (the Savior and the Mother of God), temple and festive icons, in front of the pulpit and at the entrance doors from the vestibule to the temple.
When the bishop approaches the temple, everyone leaves with the closed royal doors (the curtain is pulled back) by the northern and southern doors from the altar to meet and stand at the entrance doors. At the same time, each pair observes its own alignment. The priests (in cassocks and headdresses-skufia, kamilavkas, klobukov - in order of seniority (from the entrance) become in two rows, moreover, the one who performed the proskomedia (in full vestments) stands in the middle (between the last priests), holding the altar Cross in his hands, with the handle to left hand, on a dish covered with air The protodeacon and the first deacon (in full vestments) with the trikiry and the dikiri, holding them at the same height, and the censers and between them, the candle bearer stand in a row opposite the entrance, retreating one step to the east of the priest. stand at the entrance doors from the vestibule to the temple: the first is on the right with a mantle, the second and the rod-bearer (pososhnik) are on the left.
The bishop, entering the temple, stands on the eagle, gives the staff to the rod-bearer, and everyone prays and bows three times to the bishop, who blesses them. The protodeacon proclaims: “ Wisdom"And reads:" It is worthy to eat as truly ..."Singers, at this time they sing:" Worthy ... " lingeringly, with sweetness. At the same time, the subdeacons put on the mantle of the bishop, who, having made one adoration, receives the Cross from the priest and kisses him, and the priest kisses the bishop's hand and goes back to his place. The priests, according to seniority, kiss the Cross and the hand of the bishop; after them - the priest who performed the proskomedia. The Bishop again kisses the Cross and puts it on the dish. The priest, having accepted the Cross and kissed the hand of the bishop, takes his place and then, bowing with all the others for the blessing of the bishop, goes with the Holy Cross to the royal doors and by the northern door goes to the altar, where he puts the Holy Cross on the throne. The priest with the Cross is followed by the candle bearer, followed by the protodeacon, turning around for each bishop walking (if there are several). The bishop is followed by the priests in pairs (the elders are in front). The candle-bearer stands on the salt, at the icon of the Mother of God, the bishop - on the eagle at the ambo; behind him - two priests in a row, the protodeacon - on the right side next to the bishop, having previously given the trikiry with a censer to the subdeacon. The subdeacon with the second deacon goes to the altar.
Protodeacon: " Bless, Master."Bishop:" Blessed is our ..."The protodeacon, as usual, reads the entrance prayers. When the protodeacon begins to read: “ Mercy doors ...”, The bishop gives the staff to the rod-bearer and ascends to the pulpit. He worships and kisses the icons while the protodeacon reads the troparia: “ To your most pure image ...» « Mercy exists ... " and the temple. Then, bowing his head before the royal doors, he reads the prayer: “ Lord, send down your hand ... " The protodeacon, according to custom, reads: “ God, loosen up, leave ..."Putting on a cowl and taking a staff, the bishop from the pulpit blesses all who are standing on three sides, while singing:" Ton despotin ke Bishop imon, Kyrie, filatte "(once), " I used these despots"(Three times) (" Lord and our bishop, Lord, save for many years”) And goes to the middle of the church, to the pulpit (the place of the vestment). The priests go there. Standing in two rows and having performed a single worship to the altar, they receive the blessing from the bishop and leave the northern and southern doors to put on the altar.
Vestments of the bishop
When the bishop goes from the ambo to the place of vestment, the subdeacons and other attendants emerge from the altar, in surplice, with a dish covered with air and a dish with bishop's robes, as well as the first and second deacons with censers. Both deacons stand below the ambo, opposite the bishop. The scribe takes a cowl, panagia, rosary, mantle, cassock from the bishop on a dish and takes it to the altar. A subdeacon with bishop's vestments is placed before the bishop.
The protodeacon with the first deacon, making a bow before the royal doors, proclaims: “ ". With the blessing, the first deacon says: “ Let's pray to the Lord", The protodeacon reads:" May your soul rejoice in the Lord; clothe you in the robe of salvation and the garment of joy, as if you would put a crown on the groom and as if you would decorate the bride with beauty ”.
The subdeacons, with the blessing of each garment by the bishop, put on him first a surplice (podakkosnik), then other garments, in order, with the deacon each time saying: “ Let's pray to the Lord”, And the protodeacon - the corresponding verse. The singers sing: “ Yes, he will rejoice ..."Or other prescribed chants.
When an omophorion is put on a bishop, a miter, a cross and a panagia are taken out of the altar on a platter.
The savage and trikiry are taken out of the altar to the subdeacons, and they are handing them over to the bishop. The protodeacon, after the proclamation of the deacon: “ Let's pray to the Lord", Says the Gospel words in a great voice:" So let your light shine before men, as if they see your good deeds and glorify our Father, Who is in Heaven, always, now and ever, and forever and ever, amen". The singers sing: “ Despotin tone ...»The bishop overshadows the people on four sides (to the east, west, south and north) and gives the trikiry and dikiriy to the subdeacons. The choir singers sing three times: “ Is polla ...“The subdeacons stand in a row with the protodeacon and the deacon, who censed the bishop three times, three times, after which, all worship before the royal doors, and then - the bishop. The subdeacons, taking the censers, go to the altar, and the protodeacon and the deacon go up to the bishop, receive his blessing, kiss his hand, and the first stands behind the bishop, and the second goes to the altar.
Watch
When the bishop overshadows the people with trikiry and dikiri, a priest who performed proskomedia exits the altar from the altar, and a reader from the north. They stand near the episcopal see: on the right side - the priest, on the left - the reader, and after three times worshiping the altar, at the same time, with the protodeacon, deacon and subdeacons, bow to the bishop. At the end of the singing on the kliros: “ Is polla... "the priest proclaims:" Blessed is our ..."Reader:" Amen"; then the normal reading of the clock begins. After each exclamation, the priest and the reader bow to the bishop. Instead of exclamation: “ By the prayers of the saints, our father... "the priest says:" Through the prayers of our holy master, Lord Jesus Christ, our God, have mercy on us. " The reader says: “ In the name of the Lord, master, bless", instead of: " Bless the Father in the name of the Lord. "
During the reading of the 50th psalm, the first and second deacons with censers go out to the pulpit from the altar, worship in front of the royal doors, bow to the bishop and, having received a blessing on the censer, go to the altar and cense the throne, altar, icons and clergy; then - the iconostasis, the festive icon. A descending from the ambo, a bishop (three times three times), a priest, a reader. Ascending the pulpit again, both kliros, the people, and then the whole temple; Having met at the western doors of the church, both deacons go to the pulpit, burn the royal doors, local icons, the bishop (three times), pray to the altar (one bow), bow to the bishop and go to the altar.
When censing, the following order is observed: the first deacon censes the right side, the second - the left. Only the throne (in front and behind), the royal gates and the bishop are censed together.
When the hours are read, the bishop sits, and rises to: “ Hallelujah", on: " Trisagion"And on:" The most honest"(Official).
At the end of the censing, the subdeacons and the sexton bring out a vessel for washing hands with a tub and a towel, (the sexton stands between the subdeacons) worship the royal doors in prayer (usually together with the deacons who have finished censing), then, turning their faces to the bishop and bowing to him, they go to pulpit and stop in front of the bishop. The first subdeacon pours water on the hands of the bishop, together with the second subdeacon, removes the towel from the shoulders of the sexton, gives it to the bishop and then again lays the towel on the shoulders of the sexton. The protodeacon, while the bishop is washing his hands, reads the prayer in an undertone: “ I wash in innocent hands... ”, and upon wishing he kisses the bishop's hand, the subdeacons and the deacon also kiss the bishop's hand and go into the altar.
At the end of the hours, at prayer: “ Like for all time... "the priests stand in the order of seniority near the throne, worship it three times, kiss it and, bowing to each other, come out of the altar (by the northern and southern doors) and stand near the pulpit in two rows: among them it occupies the appropriate place by rank the priest who uttered exclamations on the clock.
The candle bearer and the rod bearer take their places at the Royal Doors: the first - from the north side, the second - from the south. The scribe stands beside the bishop on the left side. According to another practice, the bookkeeper leaves the altar at the beginning of the liturgy, after the exclamation: “ Kingdom Blessed... ”The protodeacon and both deacons stand in a row ahead of the priests. Everyone bows to the altar, then to the bishop. The bishop, raising his hands, reads the prescribed prayers before the beginning of the Liturgy. The priest and deacons pray with him in secret. Through prayerful adoration, everyone bows to the bishop. After that, the protodeacon says: “ Time to create the Lord, Most Reverend Vladyka, bless". The bishop blesses everyone with both hands with the words: “ Blessed be God ... " and gives the right hand to the preeminent priest. Having received the blessing, the priest enters the altar through the southern door, kisses the throne and stands in front of it.
After the leading priest, the protodeacon and deacons approach the bishop for a blessing. The elder says in an undertone: “ Amen. Let's pray for us, Holy LordMay the Lord fix your feet". Protodeacon: " Remember us, Holy Lord". The bishop, blessing with both hands, says: “ May he remember you... "The deacons answer:" Amen, "they kiss the bishop's hand, bow and leave; the protodeacon walks to Solea and stands in front of the icon of the Savior, while the rest of the deacons stand behind the bishop on the lower step of the pulpit.
At the end of the hours, the subdeacons open the royal doors. The leading priest, standing in front of the throne, and the protodeacon on the solaeum, simultaneously perform prayer worship to the east (the priest kisses the throne at the same time) and, turning to the bishop, bows, accepting his blessing.
The beginning of the liturgy. The protodeacon proclaims: “ Bless, lord". The leading priest proclaims: “ Kingdom Blessed... ”lifting the Gospel over the holy antimension and making a cross with it, then kissing the Gospel and the throne, bowing to the bishop along with the protodeacon, fellow priests, subdeacons and a reader, and stands on the southern side of the throne.
The Protodeacon recites the Great Litany. At the beginning and end of the Great Litany and at two small litanies, the book-holder opens the Official for the reading of prayers to the Bishop.
At the petition of the great litany: “ Oh get rid of us... ”the deacons leave the pulpit and walk in the middle between the rows of priests to the solea; the first stands against the image of the Mother of God, and the second stands next to the protodeacon on the right side. The leading priest utters an exclamation at the throne: “ Yako befits you... "and bows to the bishop at the royal doors. Simultaneously with him, the protodeacon with the deacons and the second priest bow to the bishop. The protodeacon from Solea goes to the pulpit, stands behind, to the right of the bishop; the second priest, through the northern door, enters the altar, kisses the altar, bows to the bishop through the royal gates and takes his place against the leading priest.
After the small litany which the first deacon pronounces, the second priest utters an exclamation: “ Yako is your power... "and bows to the bishop. Simultaneously with him, the deacon and two priests standing at the pulpit bow down: the latter leave with side doors to the altar, kiss the throne and bow through the royal doors to the bishop.
Similarly, the remaining clergy and subdeacons leave for the altar after the second small litany and the next exclamation: “ Yako is Good and Humanitarian...»
While singing the third antiphon or “ Blessed»The small entrance is made.
Small entrance
Subdeacons take trikiry and dikiry, ponomari - ripids, deacons - censers; the preeminent priest, having made a bow before the throne and bowing with the protodeacon to the bishop, takes the Gospel and gives it to the protodeacon, who stands with him behind the throne, facing west. At this time, the leading and other priests, having made bows in the waist, kiss the throne, bow to the bishop and follow the protodeacon one by one. Everyone leaves the altar by the northern door in the following order: the candle bearer, the vososhnik, two deacons with censer, subdeacons with trikiry and dikiri, ripids, protodeacon with the Gospel, and priests by seniority. Arriving at the pulpit, the priests stand on either side of the pulpit towards the altar. The sacred bearer and the courier take their places at the royal gates. Protodeacon with the Gospel - below the ambo, in the middle, opposite the bishop; on the sides of the Gospel - ripids, facing each other. Near them, closer to the pulpit, are deacons and subdeacons. Having made one bow, everyone takes the bishop's general blessing. The bishops and priests secretly read the prayer: “ Lord Lord, our God ..."The protodeacon says in an undertone:" Let's pray to the Lord". After the bishop reads the prayer, and upon completion, if any, of the reward and promotion to the highest rank, the protodeacon, shifting the Gospel to his left shoulder, raises his right hand with the orarion up and says in an undertone: “ Bless, Most Reverend Vladyka, holy entrance". The bishop, blessing, says: “ Blessed is the entrance of your saints always now and ever and forever and ever. " The protodeacon says: “ Amen”And together with the subdeacons he approaches the bishop who kisses the Gospel; the protodeacon kisses the bishop's right hand, which holds the Gospel while kissing, and departs with the Gospel to the ripids. The subdeacons, however, remain at the pulpit and hand over the trikiry and dikiry to the bishop. The protodeacon, lifting it up a little, the Gospel proclaims: “ Wisdom, forgive"And, facing the west, sings slowly with everyone:" Come let's bow down... ”The deacons censed on the Gospel, then on the bishop, when he slowly worshiped the holy Gospel and then overshadowed the clergymen bowing to him with a trikiri and a dikiri.
The bishop overshadows the people to the west, south and north with trikiry and dikiri. At this time, the protodeacon, preceding the deacons, brings the Holy Gospel into the altar through the royal doors and places it on the throne; all other clergy enter the altar through the north and south doors, while the priests remain at the bottom of the solea.
The bishop leaves the pulpit and ascends to the pulpit, where he overshadows the choir singing: “ Save us, Son of God ..."Triciri and Dikiri, the people walk on two sides and go to the altar. At the royal gates he is met by the protodeacon, receives a trikiry from him and places him at the throne. The bishop, having kissed the icons on the pillars of the royal gates, the throne, and having received the censer from the deacon, begins to incense.
Following the bishop, the priests enter the altar, kissing each icon in the royal gates on their side.
The bishop with the slow chanting of the clergy: “ Save us Son of God... "preceded by the protodeacon with the trikiry, censes the throne, the altar, the high place, the priests on the right and left sides, the clergy and proceeds to the solea. The candle bearer and the courier descend from the salt and stand below the pulpit opposite the royal gates; the executors sing softly and sweetly: "Is polla these, despota"... The priests kiss the throne. The bishop censes the royal doors, the iconostasis, the kliros, the people, local icons, enters the altar, censes and the throne, the priests and the protodeacon.
The candle bearer and the spokesman return to their places. They sing on the choir: “ Is polla ...»Lingering (once) and then tropari and kontakion according to the Charter.
The second subdeacon receives the dikiry from the bishop, the protodeacon - the censer (the trikiry is transferred to the first subdeacon). All three stand behind the throne and at the same time bow down at the censing of the bishop by the protodeacon three times, three times; then they turn towards the east, the protodeacon hands the censer to the sexton, all four bow, bow to the bishop and go to their places.
The subdeacons who have ordination place the trikiry and the dikiriy on the throne, who do not have ordination - on stands behind the throne. The Bookkeeper approaches the Bishop with the Official to read the prayer: “ Holy God, rest in the saints...»
After the singing of the troparia and kontakion, the protodeacon kisses the throne and, holding the orarion with three fingers, says in an undertone: “ Bless, Most Reverend Vladyka, the time of the Trisagion "; kissing the blessing hand of the bishop, he goes out to Solea and says against the image of the Savior: “ Let's pray to the Lord". Singers: " Lord have mercy". The bishop utters his first exclamation: “ As holy art our God ... now and forever". The protodeacon, standing in the royal doors, turning his face to the people, finishes the exclamation: “ And forever and ever”, Directing the orarion from the left hand to the right, at the level of his brow. The singers sing: “ Amen" and then: " Holy God ... " The protodeacon, entering the altar, takes the dikiriy and presents it to the bishop; in the altar everyone sings: “ Holy God ... " The bishop creates a cross over the Gospel with a dikiri.
The second priest, taking the altar Cross, by the upper and lower ends and turning the front side, on which the sacred images are, to the throne, gives it to the bishop, kissing the bishop's hand.
In front of the pulpit, against the royal gates, the candle bearer and the courier stand.
The bishop, holding the Cross in his left hand, and the dikiry in his right, while singing in singing recitative: “ Holy God ... " goes to the pulpit and says: “ Look from heaven, O God, and see, and visit this vine, and strengthen it, and plant your right hand with it. "
After reciting this prayer, when the bishop blesses the west, the executors sing: “ Holy God ", South - " Holy Mighty", to the north - " Holy Immortal, have mercy on us. "
The bishop enters the altar. The choir singers sing: “ Holy God ... " The candle bearer and the spokesman fall into place. The bishop, having given up the Cross (the second priest receives the Cross and places it on the throne) and, having kissed the throne, goes to a high place.
When the bishop departs to the high place, all the concelebrants apply to the throne in the usual manner and, then, departing to the high place, stand behind the throne in order.
The bishop, bypassing the throne on the right side and blessing a high place with a dikiry, gives the dikiri to the subdeacon, who puts him in place. The protodeacon, standing at the high place to the left of the throne, reads the troparion: “ The appearance of the Trinity in Jordan was fast, The very Divine nature The Father cry out: This baptized Son is My beloved; But the Spirit who comes to the Like, He will bless people and exalt for all ages. " and gives the trikiry to the bishop, who overshadows the trikiry from a high place directly, to the left and to the right, while singing all the concelebrants: “ Holy God ... " After this, the singers end the Trisagion, starting with: “ Glory, and now. "
Reading the Apostle and the Gospel
The protodeacon, having accepted the trikiry from the bishop, hands it over to the subdeacon, who puts him in his place. The first deacon approaches the bishop with the Apostle, placing his orarion on top, receives a blessing, kisses the bishop's hand and walks on the left side of the throne through the royal doors to the pulpit to read the Apostle. At this time, the protodeacon presents the bishop with an open censer with burning coals, and one of the subdeacons (on the right side of the bishop) - a vessel with incense.
Protodeacon: " Bless, Most Reverend Vladyka, censer", The bishop, moistening with a spoon, incense in a censer, says the prayer:" We bring you a censer ... "
Protodeacon: " Let’s listen!"Bishop:" Peace to all". Protodeacon: " Wisdom". The Apostle Reader pronounces the prokeimenon and so on, according to custom. At the exclamation of the bishop: “ Peace to all" The subdeacons remove the omophorion from the bishop and place it in the hand of the second deacon (or subdeacon), who, having kissed the bishop's blessing hand, departs and stands on the right side of the throne. The first deacon reads the Apostle. The Protodeacon censes, according to custom. (Some observe the custom of using incense in alleluia.)
At the beginning of the reading of the Apostle, the bishop sits on the seat of the high place and, at his sign, the priests sit on the seats prepared for them. When the protodeacon censes the bishop for the first time, the bishop and priests stand up and respond to the incense: the bishop - with a blessing, the priests - with a bow. During the second censing, neither the bishop nor the priests get up.
At the end of the reading of the Apostle, everyone stands up. Ponomari, taking ripids, subdeacons - dikiry and trikiry, proceed to the pulpit, where they stand on the right and left sides of the analogion prepared for reading the Gospel. Alleluiarias are sung according to custom. The bishop and all the priests secretly read the prayer: “ Shine in our hearts ... " The leading priest and protodeacon bow down to the bishop and, having received the blessing, retreat to the throne. The leader takes the Gospel and gives it to the protodeacon. The protodeacon, having kissed the throne and accepting the Gospel, brings it to the bishop, who kisses the Gospel, and he - the bishop's hand, and goes through the royal doors to the analogue, preceded by the deacon with the omophorion. When the deacon with the omophorion (walking around the analogion) reaches the reader of the Apostle, he goes to the altar (if the deacon - through the royal doors) and stands on the left side of the throne, and the deacon with the omophorion returns to the same place. On both sides of the protodeacon, subdeacons with trikiry and dikiri and ripids stand, raising the ripids above the Gospel. The protodeacon, placing the holy Gospel on a lectern and covering it with an orarion, bows his head over the Gospel and proclaims: “ Bless, Most Reverend Vladyka, the evangelist ... "
Bishop : "God, prayers ..." Protodeacon says : "Amen"; and, placing the orarion on the lectern under the book, reveals the Gospel. Second deacon : "Wisdom, forgive ..." Bishop : "Peace to all". Singers : "And perfume yours." Protodeacon: " Reading from (name of rivers) the Holy Gospel. " Singers First deacon: “ Let's listen. " The Protodeacon reads the Gospel clearly.
When the reading of the Gospel begins, both deacons kiss the throne, go under the blessing to the bishop, kiss his hand and put the Apostle and omophorion in their places. The priests listen to the Gospel with their heads uncovered, the bishop in the miter.
After reading the Gospel, the choir sings : "Glory to Thee, Lord, glory to Thee." The anala is removed, the ripids are taken to the altar. The bishop descends from the high place, passes through the royal gates to the pulpit, kisses the Gospel held by the protodeacon, and overshadows the people with the dikiri and trikiry while singing on the kliros : "Is polla ..." The protodeacon gives the Gospel to the first priest, and he delivers it to the highest place of the throne.
The subdeacons pray to the east (one bow), bow to the bishop, put the dikiri and triciri in their places. The priests fall into place.
Litany
The augmented litany is pronounced by the protodeacon or the first deacon. When the petition is pronounced : "Have mercy on us, God ..." all those present in the altar (deacons, subdeacons, sextons) stand behind the throne, pray to the east and bow to the bishop. After the petition: "... and about our Lord Most Reverend ..." those behind the throne sing (together with the priests) three times: “ Lord have mercy", they pray to the east, bow to the bishop and retreat to their places. At the same time, two senior priests help the bishop to reveal the antimension with three sides... The deacon continues the litany. The bishop utters an exclamation : "Yako is merciful ..."(Usually the bishop himself distributes the exclamations to the serving priests).
The deacon, having bowed to the bishop, proceeds through the northern doors to Solea and recites the litany of the catechumens. When petitioning : "Reveals The Gospel Of Truth To Them" the third and fourth priests open the upper part of the antimension, pray to the east (one bow) and bow to the bishop. During the exclamation of the first priest : "Yes, and tii with us glorify ..." the bishop creates a cross with a sponge over the antimension, kisses it and puts it at the top on the right side of the antimension.
The protodeacon and the first deacon stand at the royal doors; the protodeacon says: “ Elits of publicity, go out ”; second deacon : "Publications, go out", first deacon: " Elits of publicity, go out. " The second deacon continues the litany alone : "Yes, no one from the catechumens, the trees of faith ..." etc.
The bishops and priests read secret prayers.
The first deacon takes the censer and, asking the bishop's blessing, censes the throne, the altar, the high place, the altar, the bishop three times three times, all concelebrants, the altar - in front, the bishop three times, gives the censer to the sexton, both pray to the east, bow to the bishop and leave ... At this time, the second deacon speaks the litany : "Packs and packs ..." Exclamation : "Yako yes under Thy power ..."- says the bishop.
Great entrance
After finishing the litany, the deacon goes to the altar, prays to the east and bows to the bishop. [Optional ceremony: one of the junior priests of the left row goes to the altar, removes the air from the vessel and puts it on the right corner of the altar; removes the cover and starlet from the diskos and puts it aside; puts prosphora on a dish and a small copy in front of the diskos]
The subdeacons with a vessel and water and a lakhan and a sexton with a towel on their shoulders go out to the royal doors to wash the hands of the bishop.
Bishop after reading a prayer : "Nobody is worthy ..."(during this prayer, the priests take off their mitres, kamilavkas, scufia; the bishop is wearing a miter), goes to the royal doors, says a prayer over the water, blesses the water and washes his hands. After washing, the subdeacons and the sexton kiss the bishop's hand and, together with the chapel bearer and the priest, go to the altar. The bishop stands in front of the throne, the protodeacon and deacon place a small omophorion on him, the bishop prays (three bows) and reads three times with the raising of his hands : "Like the Cherubim ..." The protodeacon removes the miter from the bishop and places it on a dish on top of the large omophorion lying on it. The bishop, having kissed the antimension and the throne and blessed the co-serving, goes to the altar; the first deacon gives him a censer. The bishop censes the altar, gives the censer to the deacon and lays air on his left shoulder.
The deacon departs from the bishop, censes the royal gates, local icons, kliros and the people.
After the bishop, the priests approach the throne in pairs in front, make two bows, kiss the antimension and the throne, make one more bow, then bow to each other with words : "The priesthood (or: the priesthood) is yours, may the Lord remember in His Kingdom ..." and go to the altar. The bishop at this time creates a commemoration on the prosphora at the altar. Priests in seniority, protodeacon, deacons, subdeacons approach the bishop from the right side, saying : "Remember me, Most Reverend Vladyka, priest, deacon, subdeacon (name of the rivers)", and kiss him on the right shoulder; the same is done by the deacon who performed the incense. Remembering his health, the bishop takes the funeral prosphora and commemorates the dead.
At the end of the bishop's proskomedia, the subdeacons remove the omophorion from the bishop. (Superfluous rituals: one of the priests gives the bishop a star, which, having perfumed with incense, the bishop puts on the diskos, then the priest gives the shroud that covers the diskos.) The protodeacon, kneeling on his right knee, says : "Take it, Most Reverend Vladyka."
The bishop takes the diskos with both hands, kisses it, gives the diskos and his hand to the protodeacon to kiss, and, placing the diskos on the protodeacon's forehead (the protodeacon accepts it with both hands), says : "In the world, take your hands to the holy ..." The protodeacon departs. The first priest approaches the bishop, accepting the holy chalice from the bishop, kisses him and the bishop's hand, saying : "May the Lord remember your hierarchy in His Kingdom always, now and ever, and forever and ever." The second priest approaches, holding the Cross in a tilted position (upper end to the right) with both hands and saying: “ Let your bishopric remember ... " kisses the hand of the bishop, who puts it on the handle of the Cross, and kisses the Cross. The rest of the priests, saying the same words and kissing the bishop's hand, receive from him the sacred objects of the altar - a liar, a spear, etc.
The great entrance is made. In front, through the northern doors, a deacon with a miter and a homophone on a platter, a candle bearer, a pososhnik, a deacon with a censer, subdeacons with a dikiri and trikiri, and sexton with ripids (usually one in front of the discos, the other behind the chalice), walk through the northern doors. Protodeacon and priests by seniority.
The candle bearer and the vomer stand in front of the salt. The deacon with a miter goes to the altar and stops at the left corner of the throne. Ripids and subdeacons stand on the sides of the eagle, laid on a salt, the protodeacon - in front of the eagle, kneeling, the deacon with the censer - at the royal doors from the right hand of the bishop, priests - in two rows, turning to the north and south, the elders - to the royal gates.
The bishop goes to the royal doors, takes the censer from the deacon and censes Dara. The protodeacon speaks softly : "Your bishopric ...", the bishop takes the diskos, performs a commemoration according to the rank and takes the diskos to the throne. The leading priest stands before the eagle and quietly speaks to the bishop walking from the altar : "Your bishopric ..." The bishop censes the cup, takes it. The first deacon, having received a censer from the bishop, departs to the right side of the throne; the leading priest, having kissed the bishop's hand, takes his place. The bishop performs commemoration according to the order and takes the cup to the throne; behind the bishop, the priests enter the altar. Reading the prescribed troparia, the bishop, having removed the covers, covers the diskos and the chalice with air, then puts on the miter and after censing the Gifts says : "Brothers and co-workers, pray for me." They answer him : "The Holy Spirit will find you, and the power of the Most High will overshadow you." Protodeacon and co-workers : "Pray for us, Holy Lord." Bishop : "May the Lord correct your feet." Protodeacon and others : "Remember us, Holy Lord." Bishop Blessing the Protodeacon and Deacons Protodeacon : "Amen."
After the blessing, the first deacon, standing at the eastern right corner of the throne, censes the bishop three times, thrice, gives the censer to the sexton, both pray to the east, bow to the bishop, and the deacon comes out of the altar and recites the litany. The bishop on solea blesses the people with dikiri and trikiri. The singers sing : "Is polla ..." Royal Doors at the Great Entrance at bishop service do not close. The courier and the clergyman take their places at the royal gates.
The first deacon recites the litany : "Let's fulfill our Lord's prayer." During the litany, the bishops and priests read a secret prayer : "Lord God, Almighty ..." Exclamation : "By the bounty of Thy Only Begotten Son ..." After the litany, when the deacon says : "Let's love each other", everyone does three bows, speaking secretly : "I will love Thee, O Lord, my Fortress, the Lord my confirmation and my refuge." The protodeacon removes the miter from the bishop; the bishop kisses the diskos, saying : "Holy God", bowl : "Holy Mighty"And the throne : "Holy Immortal, have mercy on us", stands near the throne on the right side on the eagle. All priests also kiss the diskos, chalice and throne and approach the bishop. To his greeting : "Christ is in our midst" they answer : "And is, and will be" and they kiss the bishop on the right shoulder, on the left shoulder and hand, and kissing each other in the same way (sometimes, with a large number of co-workers, they kiss each other's hand only), stand near the throne in their places. Word : "Christ is in our midst" the elder always speaks.
After the deacon proclaims : "Doors, doors, we will listen to wisdom" and the singing will begin : "I believe ..." – priests take air by the edges and blow it over the Gifts and over the bowed head of the bishop, reading with him to themselves : "I believe ..." After reading the Symbol of Faith, the bishop kisses the cross in the air, the priest puts air on the left of the throne, the protodeacon puts the miter on the bishop.
Consecration of the Gifts
The deacon proclaims in solo : "Let's be kind ..." and enters the altar. The subdeacons pray to the east (one bow), bow to the bishop, take the trikiry and the dikiry and serve them to the bishop, kissing his hand. The singers sing : "Grace of the world ..." The bishop goes to the pulpit with a trikiri and a dikiri and, turning his face to the people, proclaims: “ The grace of our Lord Jesus Christ ... "
Singers : "And with your spirit." Bishop (overshadowing the south side ): "Woe we have hearts."
Singers : "Imams to the Lord". Bishop (overshadowing the north side ): "Thank the Lord." Singers : "Worthy and righteous ..." The bishop returns to the altar, the subdeacons receive the trikiry and the dikiry from him and put them in their place. The bishop, bowing before the throne, reads a prayer with the priests : "Worthy and righteous Tya peti ..."
The first deacon, having kissed the throne and bowed to the bishop, takes the star with three fingers and the orarion, and with the proclamation of the bishop : "The victory song is singing, blatant, crying and verbally" it touches the diskos from above with four sides, crosswise, kisses the star, folds it, puts it on the left side of the throne above the Cross and, together with the protodeacon, kissing the throne, bows to the bishop.
The choir sings : "Holy, Holy, Holy is the Lord of hosts ...": "With these and we are blessed powers ..." At the end of the prayer, the protodeacon removes the miter from the bishop, and the subdeacons put on a small omophorion on the bishop.
The protodeacon points to the diskos with his right hand with the orarion, when the bishop, also pointing his hand at the diskos, pronounces : "Take, eat ..." and on the cup, when the bishop proclaims : "Drink from her all ..." When proclaiming : "Yours from Yours ..." the protodeacon with his right hand with the orarion takes the diskos, and with his left, below the right, the Chalice and raises them up above the antimension. The singers sing : "We sing to you ...", the bishops and priests read the prescribed secret prayers.
The bishop prays with the raising of his hands in an undertone : "Lord, Like Your Most Holy Spirit ..."(priests - secretly), three times, each time with a bow. The protodeacon, and with him secretly all the deacons recite verses : "The heart is clean ..."(after reading : "Lord, Izhe Most Holy ..." for the first time) and " Do not reject me ... "(after the second reading: “ Lord, Izhe Most Holy ...»)
After the third reading by the bishop: “ Lord, Like Your Most Holy Spirit ... " the protodeacon, pointing to the diskos with his orarion, says: “ Bless, Master, the Holy Bread. " The bishop speaks softly (the priests secretly ): "And create ubo this Bread ..." and blesses the bread (only the Lamb) with his right hand. Protodeacon : "Amen"; pointing to the Chalice, says : "Bless, Vladyka, the Holy Chalice." The bishop speaks quietly : "And the hedgehog in this Chalice ..."(priests - secretly) and Chalice blesses. Protodeacon: " Amen"; pointing to the discos and chalice says : "Bless, Vladyka, wallpaper." The bishop (priests - secretly) says : "Having placed in Your Holy Spirit" and blesses the discos and the chalice together. Protodeacon : "Amen", three times. Everyone in the altar bows to the ground. The subdeacons remove the omophorion from the bishop.
Then the protodeacon, addressing the bishop, says : "Remember us, the Holy Lord"; all deacons approach the bishop and bow their heads, holding the orari with three fingers of their right hand. The bishop blesses them with both hands, saying : "May the Lord God remember you ..." Protodeacon and all deacons answer : "Amen" and walk away.
Bishops and priests read a prayer : "As if to be partaking ..." At the end of prayer and singing in the kliros : "We sing to you ..." the protodeacon lays the miter on the bishop, the deacon gives the censer, and the bishop, the kadya, proclaims : "Fairly about the Most Holy ..." Then the bishop gives the censer to the deacon, who censes the throne, the high place, the bishop three times three times, priests and again the throne from the bishop, bows to the bishop and departs. Bishop and priest read a prayer : "About Saint John the Prophet ..." The singers sing : "It is worthy to eat ..." or a backer of the day.
At the end of the singing : "It is worthy to eat ..." the protodeacon kisses the throne, the hand of the bishop, stands face to the west at the royal doors and, pointing with his right hand with the orarion, proclaims : "And everyone and everything." Singers : "And everyone and everything».
Bishop : "In the first, remember, Lord, our Lord ..."
Primary Priest : "Remember, Lord, and our Lord, the Most Reverend (the name of the rivers), the metropolitan (archbishop, bishop; his diocese), grant him to Thy Holy Church in the world, whole, honest, healthy, lasting, the right is the ruling word of Thy truth" and goes up to the bishop, kisses his hand, miter, and again his hand. The bishop, blessing him, says : "The priesthood (archpriest, etc.) is yours ..."
The protodeacon, standing at the royal gates and turning his face to the people, speaks out loudly : “Our Lord, the Most Reverend Step (name of the rivers), Metropolitan(archbishop, bishop; his diocese; or: Right Reverend by name and title, if several bishops are celebrating the liturgy), bringing (or: bringing)(turns and enters the altar) These are the Holy Gifts(points to discos and bowl) God be with our God(he approaches a mountain place, crosses himself, bows and, bowing to the bishop, walks and stands in the royal gates); about the Most Reverend archbishops and bishops and all the priesthood and monastic order, about this country and its powers, about the peace of the whole world, about the welfare of the Holy Churches of God, about salvation and help with the diligence and fear of God who work and serve, about healing in him lying, about Assumption, weakening, more blessed memory and abandonment of the sins of all the formerly departed Orthodox, about the salvation of the people who are coming and theirs even in the thought of thinking about everyone and for everything ",(goes to a mountain place, crosses himself, makes one bow, then goes to the bishop, kisses his hand, saying : "I got these despots", the bishop blesses him).
Singers : "And about all and for everything."
After the exclamation of the bishop : "And give us one mouth ..." the second deacon proceeds to the pulpit through the northern doors and after the bishop blessed the people from Solea during the proclamation : "And may there be mercies ..." says litany : "Remembering all the holy ..."
After the litany, the miter is removed from the bishop and he proclaims : "And vouch for us, Vladyka ..." The people are singing : "Our Father..." Bishop : "As Thine is the Kingdom ..." Singers : "Amen." The bishop blesses the people with his hands, verb : "Peace to all". A small omophorion is put on the bishop.
Singers : "And perfume yours." Deacon (on Soleev): “ Bow your heads to the Lords. "
Singers : "To you, Lord". Bishops and priests, bowing their heads, secretly recite a prayer : "Thank you ..." Deacons gird themselves with orarion cross-shaped. The bishop utters an exclamation : "Grace and bounty ..."
Face : "Amen." The bishops and priests secretly read the prayer: “ Take hold of the Lord Jesus Christ our God ... "
The Royal Doors close and the curtain draws. The deacon on the pulpit proclaims : "Let's listen!" and enters the altar. The clergyman places a candle against the royal gates and, with the spokesman, also enters the altar.
The bishop, having made three obeisances to his associates, proclaims : "Holy to Holies." The singers sing : "One is Holy ..."
Communion
Protodeacon (standing to the right of the bishop ): "Break up, Lord, Holy Lamb."
Bishop : "The Lamb of God is shattered and divided ..."
Protodeacon pointing to chalice with orarion : "Fulfill, Lord, the holy chalice." The bishop lowers the part of "Jesus" into the chalice, saying : "Filling of the Holy Spirit." Protodeacon answers : "Amen" and, bringing warmth, says : "Bless, Vladyka, warmth." The bishop blesses the warmth, verb : "Blessed is the warmth of Thy Saints ..."
Protodeacon : "Amen"; pouring warmth into the chalice crosswise, says : "Warmth of faith, fill the Holy Spirit, amen."
The bishop divides the “Christ” part according to the number of clergy who receive communion. The protodeacon and deacons stand at this time between the high place and the throne, kissing each other on the right shoulder; there is a custom that the elder says : "Christ is in our midst", and the younger ones answer : "And is and will be." The bishop, addressing everyone, says : "Excuse me ..." The co-workers, bowing to the bishop, answer : "Forgive us too, Most Reverend Vladyka, and Bless." The bishop blessed and bowed before the throne with the words: “ Behold, I come ... " takes a particle of the Holy Body of the Lord, reads with the clergy : "I believe, Lord, and I confess ..." and partakes of the Holy Body, and then the Blood of the Lord.
When the bishop takes communion from the chalice, the protodeacon usually says : “Amen, amen, amen. I used these despots ", and then, addressing the priests and deacons, he proclaims: “ Archimandrite, archpriest ... priests and deacons, proceed. " Everyone approaches the bishop from the north side of the throne with the words : "Behold, I come to the Immortal King and our God ..." and partake of the Holy Body and Blood of the Lord according to custom.
The priests, when they receive the Body of the Lord, pass near the throne through a high place to the right side, where they partake of the Holy Body over the throne. Deacons usually receive communion on the left side of the throne. The Holy Blood of the Lord is given to priests by the bishop on the right side of the throne, and the deacons are usually the first of the priests.
One of the priests breaks up the HI and KA parts and lowers them into the chalice for the communion of the laity.
The bishop stands in the altar on the right side of the throne, reads the prayer: “ Thank you, Vladyka ... " accepts prosphora, tastes antidor and warmth, washes lips and hands, and reads prayers of thanks. The one who supplies the heat must put the ladle on the dish so that it is convenient for the bishop to take it, namely: he puts the prosphora to the right (away from himself) and puts the antidor on top of the prosphora, and puts the ladle to the left, and the handle of the ladle should also be turned to the left.
At the end of the chanting on the kliros, the candle bearer and the official take their places, the subdeacons with the dikiri and triciri go to the pulpit. The Royal Gates are opened, and the Bishop, putting on a miter, gives chalice to the Protodeacon, who, having kissed the Bishop's hand, stands in the Royal Gates and proclaims : "Come with the fear of God and faith." Singers : "Blessed is the One Coming in the name of the Lord ..."
If there are sacraments, then the bishop, taking the chalice, on the pulpit communes them while singing : "Receive the Body of Christ ..."
After communion, the bishop places the holy cup on the throne, enters Solea, receives trikirii and dikirii from the subdeacons, and blesses the people with the words: “ Save, God, Thy people ... " Singers : "Is polla ...", "Videhom the true light ..." At this time, one of the clergy lowers particles from the diskos into the chalice, reciting secret prayers.
The bishop, standing at the throne, takes the censer from the deacon and censes the Holy Gifts, saying quietly : "Ascend into heaven, O God, and throughout all the earth Thy glory", gives the censer to the deacon, the diskos to the protodeacon, who, in the preceding deacon, transfers the diskos to the altar. The bishop takes the cup with the words : "Blessed Ours"(quiet). The leading priest, kissing the bishop's hand, takes the cup from him with both hands, goes to the royal doors, where he proclaims, lifting a little chalice : "Always, now and ever, and forever and ever ...", and then he goes to the altar: the deacon censes on the cup. Singers : “Amen. May our lips be fulfilled ... "
After placing the cup on the altar, the first priest censes the Holy Gifts, and a candle is kindled before the Holy Gifts.
End of the Liturgy
The protodeacon, after praying to the east and bowing to the bishop, comes out of the altar with the northern door and says the litany : "Sorry, accept ..."(if there is a henchman-deacon, then he pronounces the litany). During the litany, the bishop with the priests folds the anti-is, the first priest gives the bishop the Gospel, to whom, when uttering an exclamation : "As Thou art our sanctification ..." the bishop marks the antimis, and then, having kissed the Gospel, puts it on the antimis.
Singers : "Amen." Bishop: " Let us leave in peace". Singers: " About the name of the Lord».
The junior priest (if there is, then the henchman) kisses the throne and, bowing to the blessing of the bishop, proceeds through the royal doors and stands in the middle, below the pulpit.
Protodeacon (or appointee deacon ): “Let us pray to the Lord". Singers: " Lord have mercy".
The priest reads the prayer behind the ambo : "Bless the Blessed Thee Lord ..." The protodeacon or deacon-protege during prayer stands in front of the icon of the Savior, raising his right hand with an orarion.
The deacon, having prayed to the east, stands on the left side of the throne, folds his hands crosswise on the edge of the throne and places his head on them. The bishop blesses him over the head and reads a prayer over him : "The fulfillment of the law and the prophets ..." The deacon is baptized, kisses the throne and, having bowed to the bishop, goes to the altar to consume the Holy Gifts.
At the end of the prayer behind the ambo, the protodeacon enters the altar through the southern door to a high place, crosses himself and bows; The priest, having read the prayer outside the ambo, goes through the royal doors to the altar, kisses the throne, stands in place and, together with the protodeacon, bows to the bishop.
Singers: " Be the name of the Lord ... " The bishop delivers a sermon.
The bishop, blessing the people at the royal doors with both hands, says: “ The blessing of the Lord is upon you ... "
Singers : "Glory, and now." "Lord have mercy"(Three times). " Lord, bless ”.
The bishop, facing the people, pronounces a dismissal, holding a trikiry and a dikiry in his hands, and, crossing the praying with them, enters the altar, kisses the altar and pulls off the sacred garments (in front of the altar or to the right of it).
Singers : "Is polla ..." and perennial : "Great Lord...»
The priests, having kissed the throne and bowed to the bishop, also put off the sacred garments.
The subdeacons, having put the trikiry and the dikiri in their places, remove the sacred clothes from the bishop and put them on a dish. The protodeacon reads the prayers prescribed for this (“ Now let go ... " tropari, etc., small release). The bishop puts on a cassock, puts on a panagia, puts on a robe and a cowl, accepts a rosary. On a small dismissal, the bishop blesses all those present in the altar with a general blessing and proceeds to the royal doors to Solea. The clerk gives him a rod, the bishop prays, referring to the icons of the Savior and the Mother of God. The singers sing : "Tone despotin ..." The bishop blesses the people with a general blessing from the pulpit, then from the pulpit or from the pulpit he blesses each of the people separately.
After the blessing, the bishop goes to the western doors, stands on the eagle, gives the staff to the courier, the subdeacons remove the mantle from him.
About ringing
The ringing of the liturgy in a large bell begins at the appointed time. When the bishop approaches the church, there is a ringing "in all" (ringing): when the bishop enters the church, the ringing "in all" stops and continues in one bell until the beginning of the vesting of the bishop.
At the beginning of the 6th hour - a ringing "in all"; if there is an initiation into a surplice or into a subdeacon, the ringing begins after the bishop reads the prayers.
While singing: “ I believe ... "- into one bell, to : "Worthy ..." - 12 strokes.
During the communion of the laity - the ringing for the prayer service.
At the exit of the bishop from the church - a ringing "in all".
About eagles
The eagle spreads his bed under the feet of the bishop so that the head of the eagle is turned in the direction in which the bishop will face. In the altar, the eagles spread the subdeacons, and on the solea and in other places of the temple - the courier.
Before the bishop arrives at the church, the spokesman places the eagles on the salt in front of the royal gates, in front of the icons of the Savior and the Mother of God, temple or festive, in front of the pulpit and at the entrance to the church from the vestibule, where the bishop will meet. When, upon meeting, the bishop goes to the pulpit, the spokesman takes the eagle at the entrance and spreads it on the cloudy place; when the bishop ascends to Solea, the spokesman takes the eagle from the place where the bishop stood, and spreads it on the edge of the pulpit with his head to the west. From the solea and the pulpit, the orlets are removed by the candle bearer when the bishop leaves for the cloak place (pulpit). In front of the small entrance, the subdeacons spread eagles in the altar around the throne and halfway between the altar and the throne. During the small entrance, the spokesman places the eagle on the edge of the pulpit (the eagle's head to the west), the other - in the middle between the royal doors and the pulpit (to the east) and removes them after the bishop's prayer : "Look from heaven, God ..." After the bishop has established the altar, the subdeacons remove the eagles, leaving two or three eagles in front of the throne and one posting on a high place. During the reading of the Gospel, the eagle is fasting on the salt in front of the analogion. Before the singing of the Cherubic song, the eagles are placed in the royal doors in front of the altar and opposite the left front corner of the throne and the removal of the pulpit, this eagle is removed, and the eagle is laid at the right front corner of the throne). When singing the Cherubic song, the eagle in the royal gates stops a step or two to the west to receive the Holy Gifts and then to overshadow. At words : "Let's love each other ..." an eagle is placed at the right front corner of the throne, and while the bishop is standing on this eagle, the eagle is removed before the throne. At the end of the singing : "I believe ...", the eagle is laid at the end of the pulpit; to the proclamation : "And may there be mercies ..." - in the royal gates; by singing : "Our Father..." - also. (By exclamation: “ And may there be mercies ... " an eagle is supposed to be at the front left corner of the throne, if ordination to deacon takes place; when the henchman of the throne has passed around and the pulpit is taken away, he is removed, and the eagle is fasted at the right front corner of the throne.) According to the prayer behind the ambo, the eagles are fasting in front of the royal doors (for the leave of the liturgy and for the prayer of the bishop upon leaving the altar after removing the clothes), at the edge of the pulpit - for general blessing; on the western lower step of the pulpit (usually also on the edge of the pulpit) - to bless people; at the exit from the church - where the bishop will take off his mantle.
Consecrations and Awards
Rite of initiation into reader and singer
The reader and the singer are the lowest degrees of the church clergy, which, as preparatory ones, must be passed by anyone preparing to accept the holy dignity. Consecration (consecration) into a reader, singer and subdeacon is not a sacrament, but only a solemn rite of selecting the most worthy of piety from among the laity for serving in temple worship.
Dedication takes place in the middle of the church before the beginning of the liturgy. Upon the vestment of the bishop, before the reading of the hours, the subdeacons lead the chosen reader and singer to the middle of the church. He worships the altar three times, and then, turning, three times to the bishop. Approaching the bishop, he bows the head, which he overshadows with the sign of the cross and, laying his hands on the initiate, reads two prayers. Since the reader and the singer at the same time perform the office of a candle bearer, then in the first prayer the bishop asks God: "Thy servant, come to the chapel bearer with Thy Holy Sacrament, which you have chosen, decorate with Thy dishonest and immaculate clothes." Then the troparia to the apostles are sung: "Apostles of the holy, pray to the merciful God, that he will give forgiveness to our souls," then to the saints, the compilers of the liturgies - to St. John Chrysostom: "Your lips, like the lightness of fire, shining grace ...", to the saint: " Throughout the earth, your broadcasting ... ”, St. Grigory Dvoeslov: "Pastoral flute of your theology of your rhetoricians, defeat the trumpets ..."
If initiation into a reader and singer is not performed at the liturgy, then before these troparionists the bishop utters an exclamation: "Blessed is ours," then it is sung: "To the Heavenly King," the Trisagion, " Holy Trinity"," Our Father ", and then the indicated troparia.
After the end of the troparia, the bishop cuts the cross-shaped hair of the bearer, pronouncing at the first tonsure: “In the name of the Father,” “Amen,” answers the protodeacon, reader or singer. At the second tonsure: "And the Son," "Amen," - they say the same. At the third tonsure: “And the Holy Spirit,” “Amen,” they answer him. And he completes the tonsure with the words: “Always, now and ever, and forever and ever. Amen".
As a sign of dedication to God, the reader or singer wears a short phelonion. Then the bishop again blesses his head three times, laying his hand on her, and reads the second prayer about him as a reader and singer: "And grant him, with all wisdom and intelligence of your divine words, teach and read, create, keeping him in an immaculate habitation."
The catechumens' exclamations are also pronounced by the co-workers in order of seniority. Exclamation: " By the gift of Christ... "says the Bishop. Then the Bishop comes (after reading three times: "Now are the powers of heaven") and bowing three times to St. sentence, says: " God cleanse me a sinner ”, gives away the miter, and gives the censer to the protodeacon. The protodeacon creates throwing. Then the Bishop, taking the air with both hands, puts it on the ramo. When the protodeacon departs, the first archimadrite or another primate of the priests approaches the Bishop and bows to him. The bishop, taking the diskos with both hands, and kissing it, puts it on the head of the archimandrite, without saying anything. And the archimandrite kisses the Bishop's hand, supported by the deacons. Then another Archimandrite, or Jegumen, or Protopresbyter, or Priest comes and, having bowed, receives from the Bishop St. Chalice, kisses him and then the Bishop's hand. Others carry a cross, a liar, a spear, a lip, etc., which are from sacred vessels and kiss the Bishop's hand. The archimandrite exits by the northern door, followed by two deacons carrying ripids above St. discos and blowing them. Then comes another archimandrite with St. chalice, without ripids. Other deacons come out with miter and omophorion. The protodeacon goes out for the deacons with censers. Outside, in front of the northern door, two candlesticks await, which rush in front. Also come out: a rod-bearer with a pastoral staff and a conciliator (candle-bearer) with a lighted lamp in front of all those walking. The protodeacon and archimandrites marching on say nothing. And the reader comes out ... (And the reader comes out, carrying a rod, and a reconciliation with a lamp before the royal doors, and the Bishop is worshiped: and they stand on both sides of the royal doors. The deacons carrying the miter also come and the Bishop kisses her, and they enter the altar with the left door. Other deacons have an omophorion, and the Bishop kisses the omophorion and enter the altar with the right door). The Protodeacon, turning to the Bishop, censes the Bishop. The bishop stands in front of the royal gates and taking the censer of St. Secrets thrice, with fear and reverence, and bowing, accepts the diskos from the head of the archimandrite and kisses him, and shows it to the people, without saying anything. Then, entering the altar, silently, puts him on the throne. The second priest with the Chalice enters the altar, also saying nothing. And the Bishop puts him on the throne according to custom. The other clergy enter the altar without saying anything. The bishop from the place where he stands, blesses them with his hand, and takes the covers from the diskos, and from the Chalice, and puts them on the edge of the throne according to custom. He takes air from the shoulder of the protodeacon, brings it to the censer and silently covers the diskos and the Chalice with a fragrance: and taking the censer, only the Holy One censes, immediately gives the censer, no one else is incense. Then he proclaims the prayer of St. with bows. When the Bishop puts on the miter, there is overshadowing, according to custom.
The deacon, leaving the altar, and standing in his usual place, proclaims the litany: “ Let's perform the evening prayer ", and others ... The bishop prays: “ Like the ineffable ..."Through prayer, the deacon says:" Step in, save, have mercy "," This evening is perfect, holy " and others. After the litany, the Bishop proclaims: “ And grant us the Master. " People: " Our Father"(etc. - see Arch. Bogosl.). The Bishop on the covered Divine Gifts, putting his hand, touches the Life-giving bread, with reverence and fear. The deacon, girding himself with the orarius crosswise and bowing his head, says: “ Let's take it "(the royal gates are closed). The bishop proclaims: “ Presanctified Holy to the Holy. " Singers: " One is Holy. " The bishop removes St. air. Then the deacon enters into St. altar. The Protodeacon stands beside the Bishop and says: “ Crush Vladyka St. Lamb". The bishop divides the Lamb into four parts with great attention, saying: “ Shatters... "And puts a particle in the Chalice, without saying anything. And the protodeacon pours warmth into the Chalice without saying anything. Then the Bishop makes forgiveness with his colleagues. Taking one particle of the Holy Mysteries in his right hand, and bowing his head, he prays according to custom: “ I believe in the Lord ... " Also: " Your Mystery Supper...», "Don't go to court ..." Then he goes to St. diskos and partakes of the Holy Body and Blood of the Lord with tenderness and reverence, saying: “ Honest and All-Holy and Most Pure Body and Blood of the Lord ... Then, taking his lip, he wipes his hand, saying: "Glory to You God"(three times). And kisses his lip, puts it in place. Taking St. Chalice with both hands, with a cover, drinks from it, without saying anything. Then he wipes his mouth and St. Chalice with the patron, which he holds in his hands, and puts it on St. meal. Then the Bishop puts on the miter. The protodeacon calls on one of the archimandrites, the verb: “ Get started. " And then one archimandrite approaches from the left side of the Bishop, bowing his head, and folding his palms crosswise (right palm on top) and says: “ Behold, I come to the Immortal King and our God, and teach me the Most Reverend Vladyka, Honest, and All-Holy, and Most Pure Body and Blood of the Lord and God and our Savior Jesus Christ. " The bishop, taking with his right hand, with three fingers, a particle of the Honorable Body and Blood of Christ, puts it in the hands of the coming archimandrite or priest, saying: “ It is taught to you ... Honest and Most Pure and Immortal Body and Blood of the Lord ...»The archimadrite should give communion to deacons and teach them the Honest Body and Blood of Christ. From St. the Bishop himself gives the Bishop to the archimandrites, abbots, protopresbyters and priest, without saying anything. The archimandrite gives the deacon from Chatir, to whom the Bishop will command without saying anything. Upon communion, the Bishop, having accepted the anaphora, washes his hands and lips, and stands near St. throne and says a prayer of thanksgiving: “ We thank Thee Spas ...»The deacon (who will be instructed to consume the Holy Gifts) does not drink from the Chalice at this moment, but after the ambo prayer, and after the consumption of the remaining particles of the Holy Mysteries. The protodeacon, having taken St. diskos, raises it above St. Chalice, and wipes with his lip with great attention, moisture the Holy Mystery inside St. Chalking, and kissing St. diskos, believes about St. Chalice. Then, taking the patron, he covers St. Chalice. St. the diskos posits the star and the patrons, and the air, without saying anything and worships three times. And the royal gates open. And taking the Bishop of St. The chalice, and having kissed it, gives it to the protodeacon. The Protodeacon, having received him with both hands, kisses the Bishop's hand and goes out through the royal doors, lifting up St. Chalice and says: " With the fear of God... "The singers sing:" Bless the Lord... "Then the Bishop leaves the royal gates, blesses the people with trikiry and dikiri. He speaks vividly: “ God save your people... "Singers:" I fulfilled these despots " slowly and sweetly. And he turns again to the Holy Trapeza, overshadows the co-workers, and gives the trikiry and dikiry. Then he takes the Holy Chalice from the hands of the protodeacon and delivers it to the Holy Trapeza, accepting the censer, only the Saint censes (three times) and immediately gives the censer, no one is the incense. Then the Bishop receives St. diskos and places it on the head of the protodeacon. The protodeacon, accepting him with both hands, goes into the sentence, saying nothing, and puts him there. The bishop, having accepted the Holy Chalice and kissing, gives it to the first archimandrite or abbot, saying quietly: “ Blessed is ours. " The Archimandrite, however, accepting him with both hands and kissing him and the Bishop's hand turns to the royal gates, facing the people, and says in a grand voice: “ Always, now and ever, and forever and ever. " Goes to St. proposal, supported by two deacons, and puts it there. Singers: " Amen "" May the lips be fulfilled... "Then the protodeacon leaves by the northern doors, and stopping at his usual place, says:" I'm sorry, accept... "The bishop, creating the cross with the Gospel over the antimension, proclaims:" Yako Thou art the consecration... "Singers:" Amen". Bishop: " Let us leave in peace. " Singers: " On the name of the Lord. " Protodeacon: " Let's pray to the Lord. " Singers: "Lord have mercy". The priest leaves, stands in his usual place and says the prayer behind the ambo: “ Master Almighty... "The bishop says the final prayer:" Lord our God... "And so on in order, as it is written in the liturgy of St. John Chrysostom. Then release is pronounced: " Our true Christ, through the prayers of His Most Pure Mother ", and others for the day, remembering the saint of this day (the name of the rivers). “... And others like him in St. our father Gregory Dvoeslov, and all the saints, will have mercy and save us, as he is good and philanthropist. " This dismissal is read before Passion Week: a special release is said on Passion Week.
Bishops' Divine Service 1
Bishop divine service
The instructions of the Charter on the episcopal practice of conducting divine services are contained in the Official of the Bishops' Ministry. Additional literature:
Dmitrievsky A.A., prof. The protégé. Kiev, 1904.
Rozanov Nikolay, prot. A guide for persons conducting church services with the participation of the metropolitan, bishop, the entire cathedral and the procedure for consecration to sacred clerical degrees with the application of the features that occur during the administration of services in the Moscow Cathedral of Christ the Savior Cathedral and the Moscow Bolshoi Dormition Cathedral throughout the year, as well as a ceremonial meeting of their Imperial Majesties, Metropolitan and Bishops. M., 1901.
Sokolov Fyodor, deacon. A guide for those who participate in the service with the bishop of the Liturgy and for those preparing for the consecration, as well as in the event of the consecration of the temple, the meeting of the bishop when he inspects the churches and the service of the Liturgy in his presence. Vladimir, 1884.
Preparation for episcopal service
When appointing to serve as a Bishop in parish churches, the rector of the church and the regent must take care of the preparation of this Divine Service in advance.
Duties of the regent:
1. Find out in advance which bishop will perform the Divine Service, his rank and title for the singing of Many Years, blessings, etc.
2. To elect from the choir or to train separately "executors" - singers performing the trio at the episcopal divine service. Ideally, these should be 3 young singers who have the blessing to put on the surplice: two discounts and a viola. In the absence of such, the choir director must elect three adult male singers, who are predominantly ordained to the surplice, that is, chirotessos as a reader or from among the clergy. If there are no such opportunities in the temple, then the trio and female voices can sing, but without exits to the middle of the temple - from the kliros. When choosing such voices, it is necessary to observe their correspondence in timbre to children's voices.
3. Consider in advance the repertoire list of the Divine Services and agree on it with the Rector of the church, and, if necessary, with the serving Bishop.
4. During the patriarchal ministry, get the text of the Great Praise in advance.
5. Immediately before the beginning of the Divine Service, clarify with the Protodeacon the specifics of the Divine Service: is there censing at the Liturgy, will there be a prayer service, etc.
Celebration of the All-night Vigil by the Bishop
1. Before the beginning of the All-night Vigil, the clergy go to the western part of the church to meet the bishop. When the bishop enters the temple, the Choir sings the troparion of the feast (usually three times) or, if the bishop constantly performs Divine services, then the troparion of the temple. While singing the troparion, the bishop is dressed in a mantle, he kisses the Cross, which is held by the serving Priest and goes to the middle of the church, where he applies himself to the festive icon. Then he ascends to Solea and blesses the worshipers: The choir sings: "These are the despots." Then the bishop enters the altar through the Royal Doors and the All-Night Vigil begins.
2. After the protodeacon exclaims: "Rise!", The choir sings: "(Highly) Most Reverend Vladyka, bless!"
3. The bishop can perform the litiya and Polyeleos, but from the point of view of singing, there are no peculiarities here.
4. Upon the dismissal of the All-Night Vigil, the Choir sings the Many Years, and then "Is Polla ..." small.
Bishops' Divine Service 2
Celebration of the Divine Liturgy by the Bishop
Bishops' meeting
The hours of the 3rd and 6th (except for the prayer of the 6th hour) are usually read before the arrival of the bishop, although they can also be read in his presence.
After the exclamation of the 6th hour, immediately, without reading the 6th hour prayer, the clergy and subdeacons go to the entrance to the church to meet the Bishop.
Upon the arrival of the bishop:
Protodeacon: "Wisdom!" and begins to read simultaneously with the singing of the choir "It is worthy to eat ..."
Chorus: "It is worthy to eat ..."(input).
At this time, the Bishop is clothed at the entrance to the church in the mantle, the serving Priest brings him the Altar Cross: the Bishop applies himself to the Cross and then the clergy, including the deacons, approach the Cross. The last to come is the ministering Priest, who takes the Cross into a dish and takes it to the altar.
Note:According to the tradition established in the Synodal period, at the Patriarchal Divine Service, after the exclamation: "Wisdom!", The Choir sings: "From the east of the sun to the west ..." And then immediately the Chorus sings "It is worthy to eat ..." (input).
Then the Bishop goes to the middle of the church, where he applies to the festive or temple icon.
Approaching the solo, he stops and the Protodeacon begins to read the entrance prayers. The choir at this time continues to sing "It is worthy to eat ..." During the reading of the entrance prayers, the Bishop rises on the solea and applies himself to the local icons of the Savior and the Mother of God. Then the protodeacon proclaims: "Let's pray to the Lord", and the Bishop, taking off his cowl and standing in front of the Royal Doors, reads the prayer: "Lord, send down Thy hand ..." At the end of the reading of this prayer, the Bishop puts on the cowl, and this is a sign for the Choir that it is necessary to end the singing "It is worthy ..."
After chanting "It is worthy to eat ...", the Bishop, putting on a cowl and taking the staff of the staff, turns his face to the people and blesses the coming people on three sides.
Chorus: "Tone despotin, ke bishop imon, kyrie filate"(choral)
"These despots have finished" (3).
After the blessing, the Bishop goes to the pulpit in the middle of the church.
Chorus: "To Mount Zion ..."(input).
At this time, the Bishop is exposed to the cassock. If the divine service is Patriarchal, then after exposure, the patriarchal paraman is put on the Holy One - this happens without any singing. Then:
Protodeacon: "Bless, Most Reverend Vladyka, censer"
Bishop: "We bring the censer to Thee, Christ our God ..."
Deacon: "Let's pray to the Lord ..."
Protodeacon: "May your soul rejoice in the Lord ..."
Subdeacons dress the Bishop. Before putting on each garment, the Deacon says: “Let us pray to the Lord,” and the Protodeacon reads another prayer for the vestment. The choir sings: "May he rejoice ..." in verse, singing after each "May he rejoice ..." continuously, until the miter is placed on the Bishop. If necessary, verses can be repeated by the Chorus.
After the miter is entrusted to the Bishop, the subdeacons present the trikiry and dikiry to the Bishop. At this moment, the Executors leave the choir and stand to the right of the pulpit, half a turn to the Altar and the Bishop. Then:
Deacon: "Let's pray to the Lord ..."
Protodeacon: "Tako let your light shine before men ..."
The bishop blesses with a cruciform trikiry and dikiri to the east, west, south and north. At that time:
Executors: "The tone of the despotin"(trio).
Chorus: "Disposed of these despots" (3)(choral after trio).
At this time, the clergy goes to the middle of the church, bows to the Bishop and stands up according to custom. The bishop reads prayers before the beginning of the Liturgy. At that time:
Reader: Prayer of the 6th hour: "God and Lord Forces ..."
Features of the celebration of the Divine Liturgy by the bishop.
1. At the Small Entrance: first, the Clergy sings "Come, let us worship ..." (bishop's). Then, when the Bishop has blessed from the pulpit with trikiry and dikiri on the sides, he goes to the solea, the Choir sings "Come, let us bow ..." in a recitative. Then the Clergy in the Altar repeats "Come, let us worship ..." (bishop's).
Then the Executors, standing in the middle of the temple opposite the Royal Doors, sing a trio: "Ispola ..." on the basis that the first "Ispola ..." is sung while the Bishop is censering the Altar, the second - while the right side of the Iconostasis is censed, the third - the left side of the Iconostasis and the fourth - while he censors the Choirs and the worshipers.
Then the Choir sings "Is polla ..." (large), then the Clergy in the Altar and again repeats the Choir. Then the troparia are sung at the Liturgy.
2. If the Patriarchal Divine Service is performed, then there is a "Great Praise". After singing the kontakion to Glory :, the Protodeacon goes to the pulpit and says:
Protodeacon:
Clergy: "Lord, save the godly."
Chorus: "Lord, save the godly."
Protodeacon: "And hear us."
Clergy: "And hear us."
Chorus: "And hear us."
Protodeacon: "And forever and ever."
Chorus: "Amen".
Protodeacon:
Clergy: "Bartholomew, ... Ecumenical Patriarch, many years."
Chorus: "Bartholomew, ... Ecumenical Patriarch, many years."
The clergy begins to sing praise when the Protodeacon pronounces the name of the Primate of the Church, and the Choir - when the Clergy sing the same name. The praise is chanted quickly enough and requires skill from the Choir.
At the end of the Praise, the Clergy in the Altar sings in And now: kontakion or theotokos.
3. The Trisagion is sung at bishop divine service"Bishop", and on the Patriarch - "Patriarchal" or "Bulgarian". Singing other compositions is not allowed. The order of the singing of the Trisagion during bishop service:
Right chorus:"Holy God ..."(singsong).
Clergy:"Holy God ..."(singsong).
Left chorus:"Holy God ..."(recitative).
Bishop:"Look from heaven, God, and see ..."
Executors:"Holy God ..."(trio).
Left chorus:"Holy God ..."(recitative).
Clergy:"Holy God ..."(singsong).
Left chorus:Glory and now: "Holy Immortal ..."(recitative).
Right chorus:"Holy God ..."(singsong).
And then Prokeimenon, reading the Apostle, Alleluaria and reading the Gospel.
4. After reading the Gospel, the Choir sings: "Glory to Thee, Lord, glory to Thee," and then "Is polla ..." (small).
5. When singing the Cherubic song, "Amen" is sung twice. After singing "Yako da Tsar ...", "Is polla ..." (small) is sung.
6. After singing “It is worthy to eat ...” and the protodeacon's exclamation “And everyone and everything”, the choir sings “And everyone and everything”. Then the Protodeacon utters a "call out", after which the Chorus sings "For everyone and for everything."
7. After the communion of the laity, if the Bishop pronounces the exclamation "Save, God, Thy people ...", the Chorus sings "Ispola ..." (small) and then "Videhom true Light ..."
8. Before the dismissal, the Choir sings: "Most Reverend Vladyka, bless." And after the release of "Ispola ..." (small) and then Many years.
9. When the Bishop is exposed in the altar, the Executors, standing in the altar to the right of the Bishop, sing the trio "Ispola ..."
Here you can sing "Most Holy Vladyka, bless!" If the Patriarch is serving, or simply sing: "Vladyka, bless!"
On days when, according to the Charter of the Church, the singing of the Zadostiniki is prescribed, at the meeting of the Bishop, instead of the entrance "It is worthy to eat ...", the Zadostinik of the feast is also sung.
During Great Lent, instead of "May she rejoice ..." is sung "Above, the prophets of thee foreshadow the young woman."
On Holy Week, instead of "May he rejoice ..." the triodes of the day are sung, on Holy Saturday - "Come, we will please ...". On Easter Week - before the night service, the verses "Rise, God ...", before the rest of the services - Easter stichera.
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Date the page was created: 2017-08-27
