Bishops' service. Follow-up of episcopal divine services. instructions for the regent

in bishop service

Liturgy.

Consecrations to Deacon and Priest

Instructions for henchmen.

Directions for Subdeacons

With the celebration of the Vespers and the Litia.

Features in Services

Performed in the Presence of a Non-Serving Bishop.

Order of the Meeting of the Bishop

With His Review of the Church.

Bishop's service of the liturgy

Presanctified Gifts.

Liturgy.

When the bishop approaches the temple, everyone leaves with the closed royal doors (the curtain is pulled back) with 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 robes and headdresses-skufias, kamilavkas, klobukovs - in order of seniority (from the entrance) stand in two rows, and 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 a trikiry and a dikiri, holding them at the same height, and 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 church, 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 if in truth ... The singers, at this time, they sing:“ It is worthy ... ”with a drawn-out, sweet sop. 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 gates 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. 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 pulpit; 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, Vladyka. Bishop: Blessed be our God ... The protodeacon, according to custom, reads the entrance prayers. When the protodeacon begins to read: "The door of mercy ..." 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 troparion: “Thy most pure image ...” “The mercy of existence ...” 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, weaken, leave ...." Having put on a cowl and, having accepted a staff, the bishop from the ambo blesses everyone coming to three sides, while singing: “The tone despotin ke bishop imon, Kirie, filatte (once), performed these despota” (three times) (“Our lord and bishop, Lord, save for many years ”) and goes to the middle of the church, to the pulpit (vestment place). The priests go there too. 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.

The protodeacon with the first deacon, making a bow before the royal doors, proclaims: "Bless, Most Reverend Vladyka, censer." With the blessing, the first deacon says: “Let us pray to the Lord,” the protodeacon reads: “May your soul rejoice in the Lord; the forest of more in the robe of salvation and the garment of joy, the garment, as if the bridegroom put on the crown and as the bride decorate thee with beauty. "

The subdeacons, with the bishop's blessing of each garment, put on him first a surplice (podakkosnik), then other garments, in order, with the deacon saying “Let us pray to the Lord” each time, and the protodeacon - the corresponding verse. The singers sing: "May she 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 deacon proclaimed “Let us pray to the Lord,” says the words of the Gospel: “So let your light shine before men, as if they see your good deeds and glorify our Father, Who art in Heaven, always, now and forever, and forever and ever, amen. " The singers sing: "Despotin tone ...." The bishop overshadows the people in four countries (east, west, south and north) and gives the trikiry and dikiry to the subdeacons. The choir singers in the kliros sing three times: “Ispola ...” The subdeacons stand in a row with the protodeacon and deacon, who cense the bishop three times or three times, after which they 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.
Clock... When the bishop overshadows the people with trikiry and dikiri, a priest who performed proskomedia emerges from the altar through the southern door. North is a reader. They stand near the episcopal see: on the right side - the priest, on the left - the reader, and after three times worshiping to 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 “Ispolla…” the priest proclaims: “Blessed be our God…” the reader: “Amen”; then the normal reading of the clock begins. After each exclamation, the priest and reader bow to the bishop. Instead of exclaiming "Through 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, O Lord, bless,” instead of “In the name of the Lord, bless the father.”

During the reading of the 50th psalm, the first and second deacons with censers go out to the pulpit from the altar, worship before the royal doors, bow to the bishop and, having received a blessing on the censer, go to the altar and burn the throne, altar, icons and clergy; then - the iconostasis, the festive icon, and after descending from the ambo, the bishop (three times three times), the priest, the reader, again ascending the pulpit, both kliros, the people, and then the entire 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 down, but he rises up against Alliuia, on the 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 lachan 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 the pulpit and stop before 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. During the washing of the bishop's hands, the protodeacon reads the prayer “I will wash in the innocent hands ...” and after washing, 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 the prayer “For any 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 the priest, who uttered exclamations on the clock, takes the corresponding place according to the rank.

The priest and rod bearer take their places at the Royal Doors: the first - from the north, the second - from the south. The scribe stands beside the bishop on the left side (according to another practice, the scribe leaves the altar at the beginning of the liturgy, after the exclamation “Blessed is the Kingdom ...”). 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 worship, 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 leading 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 us pray for us, holy Vladyka. " The bishop, blessing, says: "May 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, Master." The leading priest proclaims: "Blessed is the Kingdom ..." lifting the Gospel over the holy antimension and making a cross with it, then kissing the Gospel and the throne, bows to the bishop along with the protodeacon, concelebrating 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 before the bishop.

At the petition of the Great Litany "O Deliver 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: “As 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 throne, 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: “As Thy 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.

Likewise, the remaining clerics and subdeacons leave for the altar after the second small litany and the next exclamation “Yako is Good and Humanitarian….”

During the singing of the third antiphon or Blessed, a small entrance is made.

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 people on two sides with the singers singing "Save us, Son of God ..." At the royal gates he is met by the protodeacon, receives the 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 accepted 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, while the clergy slowly chanted "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 clergymen and proceeds to the soleus. The sacred bearer and the courier descend from the salt and stand below the pulpit opposite the royal gates; the executors quietly and sweetly sing "Is polla these, despota." The priests kiss the throne. The bishop censes the royal doors, the iconostasis, kliros, the people, local icons, enters the altar, censes and the throne, priests and protodeacon.

The candle bearer and the spokesman return to their places. On the kliros they sing "Ispolla ..." drawn out, once, and then troparia 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 to face 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 scribe 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 Trisvyatago”; having kissed the blessing hand of the bishop, he goes out to Solea and says against the image of the Savior: "Let us 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 gates, 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 is singing "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, having the Cross in his lava hand, and the dikiri in his right, while singing in singing recitative: “Holy God ...” goes out to the pulpit and says: “Look from heaven, O God, and see, and visit this grape, and confirm it plant your right hand. "

After reciting this prayer, when the bishop blesses to the west, the executors sing: “Holy God,” to the south - “Holy Mighty,” to the north - “Holy Immortal, have mercy on us.”

The bishop enters the altar. Singers on the kliros sing: "Holy God ...." The candle bearer and the spokesman fall into place. The bishop, having given up the Cross (the second priest accepts the Cross and places it on the throne) and kissing 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 moving back to the high place, stand behind the throne by rank.

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 Divine nature itself, the Father cry out: This baptized Son is My beloved; The Spirit who comes to the Similar, He Who will bless the people and exalt for all ages "and gives the trikiry to the bishop, who overshadows the trikiry from the high place right, left and right while singing all the co-workers:" Holy God .... " After this, the singers end the Trisagion, beginning with "Glory, and now."

Protodeacon : “Bless, Most Reverend Vladyka, the censer,” the bishop, dipping incense into the censer with a spoon, says the prayer: “We bring the censer to you….”

Protodeacon: Let us hear it! 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 be 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 burning incense in the alleluiaria.)

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 trikiriy, 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 the head over the Gospel and proclaims: “Bless, Most Reverend Vladyka, the Blessed Beginner….”

Bishop: God, by 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. Singing: And perfume yours. Protodeacon: Reading from (name of rivers) the Holy Gospel. Singers: Glory to Thee, Lord, glory to Thee. First Deacon: Let us hear it. 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 doors to the pulpit, kisses the Gospel held by the protodeacon, and overshadows the people with the wild and trikiry while singing in the kliros: "Is pola ...." 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, and put the dikiri and trikiri in their places. The priests fall into place.

Litany... The augmented litany is pronounced by the protodeacon or the first deacon. When the petition "Have mercy on us, God ..." is pronounced, 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 from three sides. The deacon continues the litany. The bishop utters the exclamation “I’m 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 asking to “Reveal 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 are glorified with us ...” 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 the censure, go out”; second deacon: "To the proclamation, go out," the first deacon: "To the proclamation, go out." The second deacon continues the litany alone: ​​"But none of the catechumens, the trees of faith ..." and so on.

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 says to the litany: "Paki and Paki ...." The exclamation: "Yes, under Thy rule ..." pronounces 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 in the left row goes to the altar, removes the air from the vessel and places it on the right corner of the altar; removes the cover and starlet from the diskos and puts it aside; in front of the diskos, he puts the prosphora on a platter and a small copy.]

The subdeacons with a vessel and water and a lachan and a sexton with a towel on their shoulders go out to the royal doors to wash the hands of the bishop.

The bishop, having read the 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 official, go to the altar. The bishop stands before the throne, the protodeacon and the deacon place a small omophorion on him, the bishop prays (three bows) and, with the uplifting of his hands, reads three times “Izhe Cherubim….” The protodeacon removes the miter from the bishop and places it on a dish on top of a 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 obeisances, kiss the antimension and the throne, make one more bow, then bow to each other with the words: “Archpriest (or: priesthood) is yours, may the Lord God remember in His Kingdom ...” and leave 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 (the name of the rivers),” and kisses him on the right shoulder; the same is done by the deacon who performed the censing. 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, lets the protodeacon kiss the diskos and his hand, and, placing the diskos at the forehead of the protodeacon (the protodeacon accepts it with both hands), says: “In the world, take your hands to the saint….” The protodeacon departs. The first priest approaches the bishop, accepting the holy chalice from the bishop, kissing him and the bishop's hand, saying: “May the Lord God remember your bishopric in His Kingdom always, now and forever, and forever and ever.” The second priest approaches, holding the Cross in an inclined position (upper end to the right) with both hands and saying, “Let your hierarchy 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 before 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 salt, the protodeacon - before the eagle, kneeling on one knee, 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 says quietly: “Your hierarchy is ...” the bishop takes the diskos, performs a commemoration according to the order and takes the diskos to the throne. The leading priest stands before the eagle and quietly says to the bishop marching from the altar: "Your hierarchy is ..." The bishop censes the cup, takes it. The first deacon, having received the censer from the bishop, departs to the right side of the throne; the leading priest, having kissed the hand of the bishop, 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 cup 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 on you, and the power of the Most High will overshadow you." Protodeacon and co-workers: "Pray for us, holy Vladyka." Bishop: "May the Lord correct your feet." Protodeacon and others: "Remember us, Holy Lord." Bishop, blessing the protodeacon and deacons: "May the Lord God remember you ..." Protodeacon: "Amen."

After the blessing, the first deacon, standing at the eastern right corner of the throne, censes the bishop three times three times, 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 ...." The Royal Doors at the Great Entrance are not closed during the episcopal service. The courier and the clergyman take their places at the royal gates.

The first deacon pronounces the litany: "Let us fulfill our Lord's prayer." During the litany, the bishops and priests secretly read the prayer “Lord God, Almighty ...” Exclamation: “By the bounty of Thy Only Begotten Son ...” O Lord, my Fortress, the Lord is my affirmation and my refuge. " The protodeacon removes the miter from the bishop; the bishop kisses the diskos, saying: “Holy God,” the cup: “Holy Mighty” and the throne: “Holy Immortal, have mercy on us,” stands near the throne on the right side on an 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 it is, and it will be,” and 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 only a hand), stand near the throne in their places. The elder always speaks the word “Christ in our midst”.

After the deacon proclaims “Doors, doors, let us grasp wisdom,” and the chanting “I believe ...” begins, the priests take air by the edges and blow it over the Gifts and over the bowed head of the bishop, reading together with him silently “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 a solo: "Let us become good ..." 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: "The 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): We 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 the prayer "Worthy and righteous for Tya Peti ..." together with the priests.

The first deacon, having kissed the throne and bowed to the bishop, takes the star with three fingers and the orard, and when the bishop proclaims “Victory song singing, crying, crying and verbally” touches the diskos from above from four sides, crosswise, kisses the star, folds it, puts it on the left side 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 ...." The bishops and priests recite the prayer “With these blessed powers too ...” 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 and the orarion, when the bishop, also pointing his hand at the diskos, says: “Take, eat ...” and to the cup, when the bishop proclaims: “Drink from her all….” At the proclamation “Yours from Yours ...” the protodeacon takes the diskos with his right hand with an orarion, 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, raising his hands in an undertone, prays: "Lord, Who is Your Most Holy Spirit ..." (priests - in secret), three times, each time with a bow. The protodeacon, and with him secretly all the deacons recite the verses: "The heart is pure ..." (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 Thy Most Holy Spirit ...", the protodeacon, pointing with his orarion at the diskos, says: "Bless, Vladyka, the Holy Bread." The bishop says quietly (priests - secretly): “And create this Bread ...” and blesses the bread (only the Lamb) with his right hand. Protodeacon: “Amen”; pointing to the chalice, he says: "Bless, Master, the Holy Chalice." The bishop quietly says: "And the hedgehog in this Chalice ..." (priests - secretly) and blesses the chalice. Protodeacon: “Amen”; pointing to the diskos and chalice says: "Bless, Master, the wallpaper." The bishop (priests - secretly) says: “Having placed it in Your Holy Spirit” and blesses the diskos and 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, turning to 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….” The protodeacon and all the deacons answer: “Amen” and leave.

The bishops and priests read the prayer "As if to be partakers ...." At the end of the prayer and singing in the kliros: "We sing to you ..." Then the bishop gives the censer to the deacon, who censes the throne, the high place, the bishop three times three times, the priests and again the throne from the bishop, bows to the bishop and departs. The bishop and priest read the prayer “About Saint John the Prophet….” The singers sing: "It is worthy to eat ..." or the backer of the day.

At the end of the singing "It is worthy to eat ..." the protodeacon kisses the throne, the bishop's hand, turns his face to the west at the royal doors and, pointing with his right hand with the orarion, proclaims: "And everyone and everything." Singing: "And everyone and everything."

Bishop: "In the first, remember, Lord, our Lord ..."

Primary priest: “Remember, Lord, and our Lord, the Most Reverend (name of the rivers), the metropolitan (archbishop, bishop; his diocese), grant him to Your Holy Church in the world, whole, honest, healthy, lasting, the right of truth is your word.” 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 in the royal doors and turning his face to the people, says in a grand voice: “Our Lord, His Grace (the name of the rivers), the Metropolitan (archbishop, bishop; his own diocese; or: Bishops by names and titles, if several bishops celebrate the Liturgy), bringing (or: bringing) (turns and enters the altar) These Holy Gifts (points to the diskos and the cup) to our Lord God (approaches a mountain place, is baptized, bows down and, bowing to the bishop, walks and stands in the royal gates); about the Great Lord and our Father, His Holiness Patriarch of Moscow and All Russia ... about the Most Reverend Metropolitans, Archbishops and Bishops and all the priesthood and monastic rite, about our God-protected country, about its power and army, about the peace of the whole world, about the welfare of the Holy Churches of God salvation and help with the diligence and fear of God of those who work and serve, about the healing of those who lie in weakness, about the dormancy, the weakening, the blessed memory and the forsaking of the sins of all the formerly departed Orthodox, about the salvation of the people who are coming and their everybody in the thought of having both everyone and for everything, ( goes to a mountain place, makes the sign of the cross, makes one bow, then goes to the bishop, kisses his hand, saying: “These despots are poured,” the bishop blesses him).

Singers: for everyone and for everything.

After the exclamation of the bishop "And give us one mouth ..." the second deacon goes to the pulpit through the northern doors and after the bishop blesses the people from Solea with the proclamation "And there will be mercies ..." says the litany "All holy things remembered ..."

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, saying: "Peace to all." A small omophorion is put on the bishop.

Singing: And perfume yours. Deacon (on sole): Incline your head to the Lord.

Singers: To you, Lord. The bishops and priests, bowing their heads, secretly read the prayer “We thank you ...” Deacons gird themselves with orarians cross-like. The bishop utters an exclamation: "By grace and bounty ..."

Lick: "Amen." Bishops and priests secretly read the prayer "Behold, Lord Jesus Christ our God ..."

The Royal Doors close and the curtain is drawn. The deacon on the pulpit proclaims: "Let us hear it!" and enters the altar. The candle bearer places a candle against the royal gates and with the knight also enters the altar.

The bishop, having made three obeisances with the co-servants, proclaims: "Holy to the Holy." The singers sing: "One is Holy ..."

Bishop: "The Lamb of God is shattered and divided ..."

Protodeacon, pointing to the chalice with his orarion: "Fulfill, O Lord, the holy chalice." The bishop lowers the part “Jesus” into the chalice, saying: “Filling of the Holy Spirit.” The protodeacon answers: "Amen" and, bringing warmth, he says: "Bless, Master, the warmth." The bishop blesses the warmth, saying: "Blessed is the warmth of Thy saints ..."

Protodeacon: “Amen”; pouring warmth into the chalice crosswise, he says: "Warmth of faith, fill the Holy Spirit, amen."

The bishop divides the part of “Christ” according to the number of priests 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 there is and will be.” The bishop, addressing everyone, says: "Forgive me ...." The co-workers, bowing to the bishop, answer: "Forgive us too, Most Reverend Vladyka, and Bless us." The bishop, having blessed and bowed before the altar with the words “Behold, I am coming ...” takes a particle of the Holy Body of the Lord, reads with the priests “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 filled these despots, "and then, addressing the priests and deacons, she proclaims:" Archimandrite, archpriest ... pereus and deacons, come on. " Everyone approaches the bishop from the northern 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 the 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 the 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 "We thank You, Master ..." thanksgiving prayers... 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 the miter, gives chalice to the Protodeacon, who, having kissed the Bishop's hand, stands in the Royal Gates and proclaims: "With the fear of God and faith, approach." Singing: "Blessed is He Who Comes in the Name of the Lord ...."

If there are partakers, 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 trikiry and dikiri from the subdeacons and blesses the people with the words: "Save, O God, Thy people ..." Singing: "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 to the raid, O God, and Thy glory throughout the whole earth,” gives the censer to the deacon, the diskos to the protodeacon, who, before the censing deacon, transfers the diskos to altar. The bishop takes the cup with the words: “Blessed be our God” (quietly). 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 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.

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 ...." During prayer, the protodeacon or deacon-protege 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 over him the prayer "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 outside the ambo, the protodeacon enters the altar with 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.

Singing: "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 be 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 throne and pushes off the sacred clothes (in front of the throne or to the right of it).

Singers: Is polla ... and perennial: the 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 ..." troparia, etc., small let go). 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 trooper gives him a rod, the bishop prays, referring to the icons of the Savior and the Mother of God. The singers sing: "Despotin tone ...." 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 there is a ringing "in all"; if there is initiation into a surplice or into a subdeacon, the ringing begins after the bishop reads the prayers.

While singing "I believe ..." - in one bell, to "Worthy ..." - 12 beats.

During the communion of the laity - the ringing of the prayer service.

At the exit of the bishop from the church - a ringing "in all."
About eagles... The eagle spreads his bed at 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 courier 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 spreads the eagle on the edge of the ambo (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 martyred 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 is baptized a step or two to the west to receive the Holy Gifts and then to overshadow. With the words: "Let us love one another ..." 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 ..." an eagle is laid on the end of the pulpit; to the proclamation “And may there be mercies ...” - in the royal gates; by singing "Our Father ..." - also. (By the exclamation “And may there be mercies ...” an eagle is supposed to be at the left front corner of the throne, if ordination to the deacon is received; after the protege of the throne goes around and takes away the pulpit, he is removed, and the eagle is fasted at the right front corner of the throne.). Before the communion of the people, an eagle is supposed to be where the bishop will commune. According to the prayer behind the ambo, the eagles are fasting in front of the royal gates (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.

Each orthodox person meets with clergy who speak in public or conduct church services. At first glance, you can understand that each of them wears some special rank, because it is not for nothing that they have differences in clothing: different color robes, hats, some have jewelry made of precious stones, while others are more ascetic. But not everyone is given to understand the ranks. To find out the main dignities of priests and monks, consider the ranks Orthodox Church Ascending.

It should be said right away that all ranks are divided into two categories:

1. Secular clergy. These include ministers who can have a family, wife, and children.
2. Black clergy. These are those who accepted monasticism and renounced worldly life.

Secular clergy

The description of people who serve the Church and the Lord comes from the Old Testament. The scripture says that before the birth of Christ, the prophet Moses appointed people who were to communicate with God. It is with these people that today's hierarchy of ranks is associated.

Altar boy (novice)

This person is a worldly clergy assistant. His responsibilities include:

If necessary, the novice can ring the bells and read prayers, but he is strictly forbidden to touch the throne and walk between the altar and the Royal Doors. The altar boy wears the most ordinary clothes, puts on the surplice upstairs.

This person is not promoted to the rank of clergy. He must read prayers and words from scripture, interpret them common people and explain to children the basic rules of living as a Christian. For special zeal, a priest can ordain a psalmist to a subdeacon. From church clothes, he is allowed to wear a cassock and a skufia (velvet cap).

This person also does not have a sacred dignity. But he can wear surplice and orarion. If the bishop blesses him, then the subdeacon can touch the throne and enter the altar through the Royal Doors. Most often, the subdeacon helps the priest to perform the service. He washes his hands during the divine services, gives him the necessary items (trikiry, ripids).

Church dignities of the Orthodox Church

All of the above ministers of the church are not clergymen. These are simple peaceful people who want to get closer to the church and the Lord God. They are accepted for their positions only with the blessing of the priest. To consider the ecclesiastical dignities of the Orthodox Church from the lowest.

The position of the deacon has remained unchanged since ancient times. He, as before, must help in the divine service, but he is forbidden to independently perform church services and represent the Church in society. His main responsibility is reading the Gospel. Currently, the need for the services of a deacon is no longer needed, so their number in churches is steadily declining.

This is the most important deacon at a cathedral or church. Previously, this rank was received by the protodeacon, who was distinguished by a special zeal for service. To determine that the protodeacon is in front of you, it is worth looking at his vestments. If he is wearing an orarion with the words “Holy! Holy! Holy ”, it means that he is in front of you. But at present this dignity is given only after the deacon has served in the church for at least 15–20 years.

It is these people who have a beautiful singing voice, know many psalms, prayers, and sing at various church services.

This word came to us from Greek and in translation means "priest". In the Orthodox Church, this is the smallest priesthood. The bishop gives him the following powers:

• perform divine services and other sacraments;
• to carry the teaching to people;
• to carry out communion.

It is forbidden for a priest to consecrate antimensions and to administer the ordinance of the ordination of the priesthood. Instead of a hood, his head is covered with a kamilavka.

This dignity is given as a reward for some kind of merit. The archpriest is the most important among the priests and concurrently the rector of the church. During the performance of the sacraments, the archpriests put on the robe and the epitrachelion. Several archpriests can serve in one liturgical institution.

This dignity is given only by the Patriarch of Moscow and All Russia as a reward for the kindest and most useful deeds that a person has done in favor of the Russian Orthodox Church. This is the highest rank in the white clergy. It will no longer be possible to deserve a rank above, since then there are ranks who are forbidden to create a family.

Nevertheless, in order to get promoted, many abandon worldly life, family, children and go into monastic life forever. In such families, the spouse most often supports the husband and also goes to the monastery to take a monastic vow.

Black clergy

It includes only those who have received monastic tonsure. This hierarchy of ranks is more detailed than that of those who preferred family life monastic.

This is a monk who is a deacon. He helps priests to conduct ordinances and perform services. For example, he brings out the vessels necessary for rituals or pronounces prayer requests. The most senior hierodeacon is called "archdeacon".

This is a person who is a priest. He is allowed to perform various sacred ordinances. This dignity can be obtained by priests from the white clergy who have decided to become monks, and those who have passed ordination (giving a person the right to perform the sacraments).

This is the abbot or abbess of a Russian Orthodox monastery or temple. Previously, most often, this rank was given as a reward for services to the Russian Orthodox Church. But since 2011, the patriarch made a decision to grant this rank to any abbot of the monastery. At dedication, the abbot is presented with a staff, with which he must go around his possessions.

This is one of the highest dignities in Orthodoxy. Upon receiving it, the clergyman is also awarded a miter. The archimandrite wears a black monastic robe, which distinguishes him from other monks in that he has red tablets. If, moreover, the archimandrite is the abbot of a temple or monastery, he has the right to wear a wand - a staff. He is supposed to be addressed by "Your High Reverend".

This dignity belongs to the category of bishops. When ordained, they received the highest grace of the Lord and therefore can perform any sacred rite, even ordain deacons. According to church laws, they have equal rights; the archbishop is considered the oldest. According to ancient tradition, only a bishop can bless a service with the help of antimis. This is a quadrangular scarf, into which part of the relics of a saint is sewn.

Also, this clergyman controls and takes care of all monasteries and churches that are located on the territory of his diocese. The generally accepted address to the bishop is "Vladyka" or "Your Eminence".

This is a high-ranking clergy or the highest title of a bishop, the most ancient on earth. He is subject only to the patriarch. It differs from other dignitaries in the following details in clothing:

• has a blue robe (bishops have red ones);
• cowl white with a cross trimmed with precious stones (the rest have a black cowl).

This dignity is given for very high merit and is a badge of distinction.

Highest dignity in the Orthodox Church, the main priest of the country. The word itself combines two roots "father" and "power". He is elected at the Council of Bishops. This dignity is for life, only in the most rare cases is it possible to depose and excommunicate. When the seat of the patriarch is empty, a locum tenens is appointed as an interim executor, who does everything the patriarch has to do.

This position bears responsibility not only for itself, but also for the entire Orthodox people of the country.

Ascending ranks in the Orthodox Church have their own clear hierarchy. Despite the fact that we call many clergy "father", each orthodox christian should know the main differences between dignities and positions.

During the divine service, which is performed by the bishop, objects that belong only to the bishop's service are used: special candlesticks - dikiry and trikiry, ripids, eagles, a rod (staff).

Wildlife and Triciri represent two hand-shaped figured lamps with cells for two and three long candles. The 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 the cases stipulated by the Charter, the 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 dikiry 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. The Patriarch of Constantinople Photius (IX century) speaks of feather ripids in the image of six-winged seraphim, which, in his opinion, are called upon “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 the symbolic meaning of this object. 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 were made of gold, 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 new-ordained person is given a ripid, which, upon gaining the rank, begins to slowly overshadow the Holy Gifts with cruciform 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 religious processions, 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.

At the episcopal 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 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. The double-headed eagle - the state emblem of 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 to 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 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 that 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 always 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 service and made the 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, Moses went about grazing the flocks of his father-in-law Jethro 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, the Burning Bush, the Lord deigned 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 of the Holy Scriptures. Through the lips of the prophet Micah, the Lord says about Christ: "Feed your people with your rod 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 bar, the ends of which were bent slightly downward, which was similar to the shape of an anchor. According to the interpretation of Blessed Simeon, Archbishop of Thessaloniki, “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 rod has handles (horns over the rod), like anchors. And over those handles the Cross of Christ means victory. " Wooden, lined 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 staff, 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 with hilts in the form of two snakes bent upward 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 Holy Synod charged the senior bishop by consecration to hand over the baton to the newly appointed bishop. It was customary to decorate the bishops' staffs, especially the metropolitan and the patriarchal, with precious stones, drawings, inlays. A peculiarity of Russian bishop's wands is a sulok - two scarves, nested one inside the other and tied to the wand at the upper crossbar - the handle. 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. There is an opinion 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 bishop's human weaknesses 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. The prosphora, especially for the Lamb, healthy and funeral, are prepared in large sizes. When carving out the Lamb, the priest takes into account the number of priests who receive communion. According to custom, the bishop prepares two separate prosphora, from which he removes particles during the Cherubim song.

Meeting

Those participating in the concelebration with the bishop come to the church in advance in order to put on the clothes on time, to whom they should, and to prepare everything necessary. The subdeacons prepare the bishop's vestments, spread the eagles on the pulpit, 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) with 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 a trikiry and a dikiri, holding them at the same height, and 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 church, 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 gates 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 pulpit; 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, according to custom, 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 everyone who stands 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 too. 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 come out of the altar, wearing 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 accepts a cowl, panagia, rosary, robe, cassock from the bishop and takes it to the altar. A subdeacon with bishop's vestments stands 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 the bishop of each garment, put on him first a surplice (podakkosnik), then other garments, in order, and the deacon says each time: “ 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 forever, 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.

Clock

When the bishop overshadows the people with trikiry and dikiry, 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 to 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 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. "

When reading 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. And going down from the ambo, the bishop (three times three times), the priest, the 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 the: " Trisagion"And on:" The most honest"(Official).

At the end of the censing, the subdeacons and the sexton bring out a vessel for washing their 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 washes 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, 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: “ Blessed Kingdom... "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 worship, 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: “ Blessed Kingdom... "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 before the Bishop to read prayers.

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 throne, 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 pronounces the 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 exits the altar by the northern door in the following order: the candle bearer, the vososhnik, two deacons with censers, 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, 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 performs worship before the holy Gospel and then overshadows 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 the 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 accepted 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 sacred 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, kliros, the people, local icons, enters the altar, censes and the throne, priests and 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 to face 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 thou art our God ... now and forever". The protodeacon, standing in the royal gates, 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, giving up the Cross (the second priest accepts 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 moving back to the high place, stand behind the throne by rank.

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, wetting 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 burning incense in the alleluiaria.)

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 - dikirii and trikirii, 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 me ..." 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, and put the dikiri and trikiri 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 from 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 blessing of the bishop, 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 lachan 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 in the 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 official, 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 a 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 : "Archpriest (or: priesthood) 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 at the forehead of the protodeacon (the protodeacon accepts it with both hands), says : "In the world, take your hands to the saint ..." 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 on one knee, 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 the censer from the bishop, departs to the right side of the throne; the leading priest, having kissed the hand of the bishop, 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 three times, 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 ..." The Royal Doors at the Great Entrance are not closed during the episcopal service. 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 assertion 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 concelebrants, they only kiss each other's hand), 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 trikiry 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" She touches the diskos from above from 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 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 ..." At the proclamation : "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 go away.

Bishops and priests read a prayer : "As if to be partaking ..." At the end of the 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, the 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 doors and turning his face to the people, speaks out loudly : "Our Lord, the Most Reverend Step (name of the rivers), Metropolitan(an archbishop, a bishop; his diocese; or: Bishops by name and title, if several bishops celebrate the liturgy), bringing (or: bringing)(turns and enters the altar) These are the Holy Gifts(points to a discos and a 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 goes to the pulpit through the northern doors, and after the bishop blessed the people from Solea, when he proclaimed : "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 Yours 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: “ Look, 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 candle bearer places a candle against the royal gates and with the knight 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 "Jesus" into the chalice, saying : "Filling of the Holy Spirit." Protodeacon answers : "Amen" and, bringing warmth, says : "Bless, Vladyka, the 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 the 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 the 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 chalice 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 bowl. 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, having prayed 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 adds up the anti-is, the first priest gives the bishop the Gospel, to whom, when pronouncing the 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 go in peace". Singers: " On 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 ..." During prayer, the protodeacon or deacon-protege 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 outside the ambo, the protodeacon enters the altar with 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 the trikiry and dikiry in his hands, and, crossing the praying with them, enters the altar, kisses the throne and pushes off the sacred clothes (in front of the throne 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 trooper 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 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 at 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 courier 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 half the distance between the altar and the throne. During the small entrance, the courier spreads 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 martyred 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 moves 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 left front corner of the throne, if ordination to deacon takes place; after the henchman of the throne passes around and takes away the pulpit, he is removed, and the eagle is fasted at the right front corner of the throne.) According to the prayer outside 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 ceremony of selecting the most worthy of piety from among the laity for serving in the temple worship.

The 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 the sign of the cross and, laying his hands on the initiate, reads two prayers. Since the reader and the singer simultaneously perform the function of a candle bearer, 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, compilers of the liturgies - to St. John Chrysostom: "Your lips, like the lightness of fire, having shone grace ...", to the saint: " Throughout the earth, your broadcasting ... ”, St. Grigory Dvoeslov: "Pastoral flute of 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, preserving him in an immaculate residence."

Prayer exclamations of the catechumens are also pronounced by the co-servants in the 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 hand of the Bishop, 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 hand of the Bishop. 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 everyone walking. The protodeacon and archimandrites marching on do not say anything. And the reader comes out ... (And the reader comes out, carrying a rod, and a reconciliation with a lamp before the royal gates, and the Bishop is worshiped: and they stand on both sides of the royal gates. 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 discos and the Chalice with a fragrance: and taking the censer, only the Saint 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 girded 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. a 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 took right hand, with three fingers, puts a particle of the Honorable Body and Blood of Christ into 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 chalice 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 took 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:" Have discharged 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.

Advance Directives for the Abbot of the Temple

1. Inquire in advance with the Diocesan Office:

- the program for the visit by the Bishop of the parish (it is either determined by the Bishop himself, or, with the blessing of the Bishop, it is preliminarily drawn up by the Dean together with the Rector and proposed for consideration by the Bishop);

- the composition and number of persons arriving with the Bishop (protodeacon, subdeacon, etc.);

- the color of the vestments (it is necessary to prepare the appropriate priestly and deacon's vestments of the required color, as well as air and patronages (for the Liturgy), bookmarks for the altar Gospel and the Apostle, veils for lecterns, etc.);

- the time of arrival of the Bishop. The abbot, having learned this time, must inform the invited clergy, clergy of his church, parishioners and representatives of the administration (if they intend to attend the service) the time of their arrival at the church (to the clergy no later than 1 hour before the appointed time of the meeting of the archpastor);

- whether the lithium will be performed (if the Bishop is supposed to serve the all-night vigil);

- the order of the meal.

2. Preparations for the choir.

It is necessary to think in advance which choir will sing at the episcopal service. If the church has its own good choir, then it is necessary to personally supervise that the choir director becomes familiar with the charter of the bishop's service and conducts a sufficient number of rehearsals for clear, without interruptions, singing at the service. Otherwise, it is advisable to invite some other church choir that has experience in conducting bishop services. The local choir can sing on the left choir. The abbot organizes transport for the invited choir, informs the choir in advance of the time of the choir's arrival at the temple, and provides a meal for the choir.

The charter of the bishop's all-night vigil almost does not differ from the usual rite. Therefore, if the choir of the church is good, then even if he did not have experience in conducting bishop services, he can sing.

3. The Sacrament of Confession for those wishing to take Communion at the Liturgy celebrated by the Bishop.

Consideration should be given to the organization of the Sacrament of Confession, which, if possible, should not be performed during the service. If there are many who wish to receive Communion and it is difficult to complete confession before the Liturgy, then you need to either appoint a cleric of your church in advance, or invite a priest from another church to conduct the Sacrament of Confession in a specially designated place (either in the church itself or in another room).

It is highly undesirable to combine the episcopal service with the performance (even in the aisle) of other rites, such as the funeral service for the dead, prayer service, communion of infants after Baptism, the Sacrament of Marriage, etc. In view of the multitude of people, plate collection during the service is undesirable, it follows abstain, so as not to disturb the peace of prayer in the temple.

4. Preparing the premises of the altar and the temple for the bishop's service.

All items in the altar and in the temple must be cleaned and washed.

a) Holy See:

- the best altar Gospel is placed and the intended conception is laid. Need to check appearance bookmarks in the altar Gospel (as well as in the Apostle);

- if altar crosses (there should be two of them) differ in exterior decoration, then the best of them is put on left hand from the Primate (the indication concerns the Liturgy, at the All-Night Vigil the best cross is placed to the right of the Primate). If there are still altar crosses in the church, then they should also be prepared for the Liturgy (preferably on the altar) for the priests to carry them out at the Great Entrance.

b) The altar:

- taking into account the number of clergy and lay people concelebrating with the Bishop at the Divine Liturgy, it is necessary to prepare a prosphora of the proper size for a lamb. In addition to the usual number of prosphora, two more large prosphora are prepared so that the Bishop can perform the commemoration (if several bishops serve, then two prosphora are prepared for each of them);

- it is necessary to have a sufficient amount of church wine;

- should prepare (if not available in the church, then borrow at another parish) sacred vessels of proper size. If a large number of participants are expected, then you must have additional Chalices, fees and liars.

c) Altar room:

- there is a tradition to supply a chair with a seat for the Bishop in the Mountainous Place. It represents a kind of elevation on which a person can freely stand. It is recommended to take into account the following circumstance: if the altar room is spacious and the distance between east side the throne (or the seven-branched candelabrum standing behind it) and the proposed pulpit is at least 1-1.5 m, then the pulpit can be arranged. A pulpit should not be made in a small altar (the reference to a pulpit concerns only the Liturgy);

- if lithium is supposed at the all-night vigil, then the best lithium device is prepared. It is necessary to take care of bread, wine, wheat, oil for lithium in advance. Before the service, the lithium device with all the substances should already be ready! It is necessary that there be enough bread to distribute to the people. New candles are distributed to the clergy at the polyeleus. A new candle for the Bishop is inserted into the best handmade candlestick. A vessel of oil and a brush are prepared for anointing the faithful. It is advisable to think over in what places and which of the priests, along with the Bishop, will perform the anointing after the polyeleos. The bishop anoints at the main icon of the holiday in the pulpit. With a large crowd of people, it will be necessary to put more analogies with the icon of the holiday in the church and prepare additional vessels with oil and tassels;

- in the altar, to the right of the primate's seat at inside iconostasis, the seat is supplied. This could be a good chair with a backrest, or, if none is available, a good chair. The seat is placed on a small carpet, if the altar is not entirely covered with carpets (the instruction refers primarily to the All-night Vigil, but it is advisable to organize this for the Liturgy as well);

- prepare two deacon's candles;

- for the Liturgy, prepare the book of the Apostle in the altar, lay the intended conception;

- if, in addition to the protodeacon, one or more deacons are present at the service, then two censers are prepared. It should be ensured that there is sufficient supply of coal and incense for the entire service;

- water should be prepared for washing the hands of the Bishop and the clergy (both at the Liturgy and at the all-night vigil), as well as for warmth and drinking. If there is no way to heat the water in the altar, then it is good to prepare hot water in thermoses (with a margin for heat and water). If you can heat water in the altar, you must have a kettle and a supply of water;

- you must have clean towels available;

- you should have ladles, a knife for crushing the antidor and prosphora (at the Liturgy) or consecrated bread (at the all-night vigil), and, if possible, small prosphora (at the Liturgy for washing the clergy);

- if possible, an iron and an ironing table (board) should be available before the service (not necessarily in the altar);

- vestments for the clergy: the abbot either warns the invited clergy about the need to come with their own vestments of the appropriate color, or prepares in advance (after checking if all are available) temple vestments according to the number of co-serving clergy;

- if the service is going to be held during the 1st week after Easter or during the sacrifice of Easter, then you should prepare an Easter three-candlestick with new candles;

- a tray with a cover under the altar cross should be ready.

d) The premises of the temple:

- at the Liturgy, at the Royal Doors, two lecterns are delivered next to their pillars, on the right - with the icon of the Savior, on the left - with the icon of the Mother of God (see diagram 1). You do not need to do this at an all-night vigil.

- in the center of the temple, a vestment pulpit is supplied for the Bishop, in modern practice called the department). Its dimensions can be different, but when designing its steps, one must count on the pulpit being easy to climb up and down, and so that the Bishop can freely stand on it, as well as the seat standing behind him. The chair is covered with a carpet.

- for use at the Liturgy, a seat for the Bishop is prepared - a chair medium height backless. The saddle is sheathed with a cover or a cover is laid on it. The seat is supplied to the left of the lectern (diagram 1). At the all-night vigil, there is no need to put a seat on the pulpit.

- the carpets are laid in the following way: in the altar, it is advisable to cover the entire space, or at least the space in front of the altar. The carpet runs from the Royal Doors (if there is another carpet on the pulpit, then from the pulpit) to the pulpit. The lectern, if not upholstered with cloth, is also covered with a carpet. Further, the carpet runs from the pulpit to the porch, inclusive. A carpet is spread at the entrance to the main part of the temple (see diagram 1).

5. About bell ringing.

The evangelism begins 15 minutes before the estimated time of arrival of the Bishop. When the car with the Bishop appears, the bell rings, which continues until the beginning of the service. During the service, the ringing is made according to the Charter. At the procession with the cross - the ringing, at the bus stops the ringing stops.

6. Proskomidia.

It is performed before the arrival of the Bishop by a previously appointed priest and deacon from among the serving clergy. They perform entrance prayers, put on all the sacred garments and perform the full rite of proskomedia, including the protection of the Holy Gifts and the complete censing of the church. The dean and abbot must personally supervise that the lamb is cooked to the correct size and that a sufficient amount of the holy compound is poured into the chalice.

It is safer to appoint an experienced priest to perform the proskomedia.

According to the Charter, the 3rd and 6th hours are supposed to be read after the vesting of the Bishop, but, according to the generally established practice, the hours are performed before the arrival of the Bishop at the temple. The abbot appoints a reader in advance who will read the hours during the proskomedia, and warns him that the petition: “In the Name of the Lord, bless, Father” is replaced with: “In the Name of the Lord (Highly) Most Reverend Vladyka, bless”. Accordingly, the exclamation of the priest: "By the prayers of the Holy Fathers ..." is replaced by: "By the prayers of the Holy Lord ...".

7. Regardless of the ordinal position held by the prior in the priestly order at the divine service, the prior:

- together with the dean, he meets the saint at the entrance to the church (more precisely, at the place where the car stopped). The bishop gets out of the car, blesses the two met subdeacons. Then the Dean and Rector take the Bishop's blessing. Perhaps offering flowers, meeting with bread and salt. Usually they are presented by the headman of the temple or one of the respected parishioners, or children;

- keeps order in the temple and on the kliros during the service;

- is responsible at the Liturgy for organizing the communion of the laity, appoints priests to crush the particles of the Holy Body of Christ. The priests who have been assigned to crush the Holy Mysteries begin to do this immediately upon their communion;

- at the Liturgy he presents the Bishop with a drink after communion, and at the All-night Vigil at the beginning of the Six Psalms - consecrated bread and wine (prepared by the subdeacons).

- at the Liturgy, agree with the Bishop (at the moment when he gives the drink or when he takes a blessing during the sacrament) the order of the end of the Liturgy. If a procession of the cross, a prayer service, a requiem or consecration of fruits is supposed, then he is responsible for organizing these rites.

- at the all-night vigil, he is responsible for organizing the anointing of believers after the polyeleos.

Usually, when the Bishop visits temples, the dean of the given district is present. The rector is obliged both before the service and during the service to act in coordination with the dean, consulting with him and obeying his advice and orders.

Directions for clerics

1. All clergy must be in the church one hour before the arrival of the Bishop.

2. Each priest checks that he has his full priestly vestment.

3. At the meeting of the Bishop, the priests put on robes, crosses and headdresses (hoods or kamilavkas).

4. The curtain of the Royal Gates must be pulled back, but the gates themselves are closed.

5. The priest who performed the proskomedia, in full priestly vestments, takes a tray with a patron and lays on it the best altar cross, turning it with its handle to his left hand. At the all-night vigil, the priest brings out the cross, who will begin the all-night vigil. In this case, he is dressed in a felonne, an epitrachelion, a headdress and a headdress.

6. 20 minutes before the expected arrival of the Bishop, all priests stand to the right and left of the throne in two rows according to seniority of position, awards and ordination. A priest with a cross on a tray becomes the primate. The protodeacon and the 1st deacon take 2 censes and a supply of incense, the 2nd and 3rd deacons take the trikirii and dikirii. All the clergy are baptized, venerated the throne, and proceed to Solea through the southern and northern doors, respectively. A priest with a cross stands in front of the Royal Doors, the rest of the priests and deacons stand in a row to the right and left, facing the Royal Doors. All priests cross themselves three times, bow (one row to another) and walk in two rows along the edges of the carpet to the entrance to the temple. A priest with a cross walks in the middle of the carpet and stands facing the entrance to the temple at the level of the last pair of priests (if there are a lot of priests, then at the level of 5-6 pairs). The rest of the priests face each other (see diagram 3). After the last pair of priests, the deacons stand in one row, facing the entrance to the temple. All priests are baptized and bow down one row to another. The dean and the rector go out to the porch, where, together with two subdeacons, they await the arrival of the Bishop.

7. With regard to the priestly leadership during worship, the practice is as follows:
The 1st priest can be both the dean and the rector, and, if the dean considers it possible, the oldest priest by awards (ordination). The dean must be sure that this priest is ready to conduct the episcopal service as the first in the priestly rank.

8. There is a practice of meeting the Bishop at the Liturgy by priests dressed in full vestments. It is justified only in three situations: a) Patriarchal divine service, b) when the altar is small in size, and there are many clergy, and it can be very inconvenient to dress all the priests at the same time, c) at the consecration of the temple, since the altar is occupied with objects prepared for consecration ...

Meeting of the bishop

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 come 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.

Follow-up of the All-Night Vigil

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 by 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 fall into place.

At the all-night vigil, the priest, who went out to meet the cross, enters the altar, places 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 throne. 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”. Further, 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 bow ...". 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, departs 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, the 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 censer, cross themselves on the High Place, turn to face the Bishop, raise the censer, and the eldest of the two deacons says: “Bless, (Highly) 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 the clothed priests stand near the throne in two rows in order of seniority. The senior priest (usually a dean or abbot) takes the primacy.

Evening entrance

After the canonarch proclaims: “And now,” the junior deacons open the Royal Doors. All the priests and the protodeacon kiss the throne and go to the High Place. The Protodeacon in 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 go to Solea. 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 are 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 puts 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 goes 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 censers perform censing.

With regard to the scheme of burning incense on lithium, the practice is very heterogeneous. Considering 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 clergymen (they listened to the prayer, taking off their hats) cross themselves, bow to the Bishop, go into 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 to Solea at the Royal Doors to read the prescribed secret prayers.

Further, the all-night vigil continues with the usual rite. Polyeleos, committed bishop service, does not have any special differences from that performed by the conciliar priestly ministry. 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, kiss the throne, bow to the Bishop from the Royal Doors and go 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 of it bows 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 also crosses himself 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 goes 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 singing 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 to recite the litany in Solea. 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 emerges 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.

Follow-up of the Divine Liturgy

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 ascends 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 stand in their places during the reading of the prayers, taking off 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 puts on 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, 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, puts 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 - 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, attach themselves to 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 peace 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. At this exclamation, the 4th and 5th priests cross themselves, bow to the Bishop and leave by the side doors (at 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.

Small entrance

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). The 1st and 2nd deacons ask for a blessing for the 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 trikiri, the priests in the order of seniority, the elders 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, 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 for a blessing at 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 will again incense the Gospel. At the moment when the Bishop begins to leave the pulpit, the 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 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 back. Further, 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 ..." (Psalm 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 shout, this baptized Son, my beloved, the Spirit when he comes to such a thing, people will bless him and exalt him forever ”(3rd troparion of the 8th canon of the 1st canon for 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 an omophorion to the southern side of the throne and stands facing the throne, holding the omophorion with two palms at a level
your shoulders.

According to the statute, censing is supposed to be performed on 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 lie in the incense). The Protodeacon says: "Bless, Master, the censer!" and brings the censer to the Bishop, holding the cup with his right hand. 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 walks 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: “Wisdom forgiveness, 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 to Solea, applies to the Gospel, which the Protodeacon presents 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.

At the Augmented Litany, all subdeacons and deacons gather in the High Place and, at the petition for a serving Bishop, they sing: “Lord, have mercy” three times.

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, starting 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 to the Holy".

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 a complete 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 glorify 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 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.

Great entrance

When the Bishop has read the Cherubim Song, the Protodeacon removes 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: “Serving the brethren,” the clergymen in seniority approach the Bishop, kiss him on the right shoulder and quietly say: “Remember me, (High) Most Reverend Vladyka, Priest N” (with a large number of clergy, the Dean can give a sign that no need 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 Bishop's hand 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 put the omophorion and miter, the sacred bearer, the courier, the 2nd and 1st deacons with censers, the subdeacons with the dikiri, trikiri and ripida, protodeacon with diskos, 1st priest with the 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 diskos three times and gives the censer to the deacon. The Protodeacon quietly commemorates the Bishop: “Let your Bishop 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 bishopric 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 has performed the required commemoration, all the priests, saying: “Let your hierarchy remember ...”, following the Bishop, they enter the altar, put 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 moment, the 1st Deacon gives the Bishop a censer for censing, accepts it. All deacons receive a 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 down the miter (it is accepted by the 2nd deacon and puts on the throne), is applied 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 it is, and it will be,” and kisses the Bishop on his right (left from himself) and left shoulders, and then kisses the hand of the Bishop 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 the hands of each other in mutual Christian worship, so as not to drag out the rite (the initiative for such a reduction should come from the elder). With the Bishop they always celebrate 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 to the right of the Bishop hold the air with their right hand, and those standing to the left with their left. The bishop or the priest indicated by him reads the Symbol of Faith. 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 Triciri 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 ...".

At the exclamation of the Bishop, the 1st Priest immediately makes an exclamation: “In the first, O Lord, remember 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 the 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 government, 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 the forsaking of 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 everything." The Protodeacon enters the altar with the Royal Doors, is baptized on the High Place, bows to the Bishop and takes his blessing with the words: "Let your hierarchy remember ...", "Ispola."

At the exclamation: "And grant us ..." the 2nd deacon is baptized in the High Place, bows to the Bishop and goes out to the pulpit to say the litany: "Having remembered 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 supposed to preach before the communion of the people, then at the litany: “Remembering all that is holy ...”, after the Bishop reads the secret prayer, the 1st priest hands the altar cross to the Bishop. 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 be to all," the protodeacon removes the miter from the Bishop and places it on the throne.

Communion of the clergy

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 is ready.

Communion of the laity

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; behind the ambone prayer. 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 Dean, or Rector.

Procession.

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 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 censers, 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.

Appendix:

Instructions for the regent

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 ...” (Ps. 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 a Kissing Cross, 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 a 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. Following the protodeacon's exclamation: “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).

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” (or on the twelve 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 despota ”(Save our Lord and Bishop, Lord, 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 Rule, it must be sung only at the Patriarchal service, but according to modern practice, it is sung at any hierarchical service.

The bishop takes off his klobuk, 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, armlets, sakkos, omophorion, cross, panagia, (a comb for the hair 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, you need to agree 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”. Further, the choir sings the troparia and kontakion according to the Rule (the choir must agree with the rector and the bishop's 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 chanting of the Trisagion: the melody of the Trisagion can be either “Bulgarian melody”, or “Agios ...” melody of the Gethsemane skete of the Trinity-Sergius Lavra, as recited 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 leave 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 One ..." 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 co-serving 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 garment on the henchman with the chanting “Axios”).

Singing during priestly and deacon 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 everything."

If a deacon's consecration is supposed, then after the last “Axios” the choir responds to the Bishop's blessing with a short: “Ispola”.

The time of the communion of the clergy is filled with either the sermon of the priest, or 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: “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, then 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.

A bit of theory

St. Vladimir's Church of Korenovsk is, in fact, the second cathedral of the Tikhoretsk diocese. This is enshrined in the rank of Bishop Stephen: Bishop of Tikhoretsky and Korenovsky. Last Saturday and Sunday, Vladyka Stephen served in our church the rite of bishop's divine service.

Before talking about the divine service itself, let us briefly recall what an episcopal divine service is. As the name implies, the divine service performed by the ruling bishop, the bishop, is called bishop's. According to the apostolic church structure, the bishop is the head of his church area, symbolizing Christ - the Head of the entire Church. As the holy martyr Ignatius the God-bearer said, "Where there is a bishop, there must be a people, just as where Jesus Christ is, there is also a Catholic Church."

The episcopal divine service has its own characteristics, which are different from the divine services that are performed by the rector of the church. For example, according to the charter, the participation of a large number of clergy is required: a protodeacon, several elders and deacons, and subdeacons. Two deacons serve the bishop a dikiry and a trikiry (a two-candlestick and a three-candlestick), they also spread eagles for the bishop - round rugs with the image of an eagle. These rugs symbolize the bishop overseeing the diocese. The scribe holds the Bible in front of the bishop. One of the deacons is presented with a reconciliation - a portable candle. The bishop dresses in a special way, which symbolizes the fullness of grace resting on him. In the center of the church, an elevation is arranged for the bishop - the bishop's pulpit, on which the bishop stands when he is not in the altar, but in the church, and from which he reads the Gospel. During the bishop's divine service, the Greek texts that were left untranslated are heard: "Is polla these, despota" (For many years, Vladyka), as well as others, meaning: "Lord and our bishop, Lord, save", "Lord, have mercy" and so on. ... The bishop overshadows the clergy and people on 4 sides with candles. The royal gates are not closed until the exclamation: "The holy to the saints." There are many other differences in the episcopal service.

Cordial meeting

Bishop Stephen arrived in Korenovsk by the beginning of Vespers on Saturday, August 22. The parishioners of the church greeted Vladyka warmly and cordially. According to Russian custom, the oldest parishioner Ivan Demyanovich Zinchenko met dear guest on the threshold of the church and handed him bread and salt, and Tatyana Ivanovna Polyakova - a bouquet of flowers. In the premises of the church, Vladyka was met by the abbot, Abbot Trifon.

In divine services on Saturday and Sunday, the ruling bishop was co-served by Archimandrite Nikon, the rector of the Holy Dormition nunnery Korenovsk, Abbot Trifon - rector of St. Vladimir's Church, Priest Yevgeny Ilyin - Secretary of the Diocesan Administration, Protodeacon Vladimir Sushko - Archbishop Protodeacon, as well as other clergy accompanying the bishop.

In the end evening worship Vladyka Stephen performed the rite of anointing, and then many parishioners lined up for confession, hoping to commune the Great Mysteries of Christ on Sunday at the Divine Liturgy, which the ruling bishop will celebrate.

Passed with special solemnity Divine Liturgy on Sunday. Many parishioners noticed the peculiarities of the episcopal service, in particular, the fact that the Royal Doors did not close until the proclamation of "Holy to saints!"

Priest Evgeny Ilyin addressed the parish with a sermon. He revealed in detail the essence of a passage from the Gospel of Matthew read at the liturgy, which speaks of a rich young man who asked Jesus Christ how he could enter eternal life.

By order of the Patriarch

The award ceremony held by Vladyka Stephen was unexpected for many. By the decree of Patriarch Kirill of Moscow and All Russia, Natalia Stanislavovna Volodina, the regent-psalmist of St. Vladimir's Church, was awarded the jubilee medal of the Russian Orthodox Church "In Commemoration of the 1000th Anniversary of the Repose of the Equal-to-the-Apostles Grand Duke Vladimir." The bishop attached the medal to Natalia Volodina's blouse and presented a certificate of the award. Later, Natalia Stanislavovna, through tears of gratitude and joy, repeated: "Do I really deserve such an award ...". It means that it is worthy, since the decree was signed by the Patriarch, and the Lord blessed him for this.

After the service, Bishop Stephen went out to the parishioners and addressed them with a sermon. Then everyone in turn began to approach Vladyka to kiss the cross. Suddenly, one of the youngest parishioners, five-year-old Sofia Kitova, squeezed through the line of adults to the bishop with a huge bouquet of white chrysanthemums. Having given the bouquet and kissed the cross, the girl walked away, embarrassed by the gratitude of the bishop himself ...

How the hinterland lives

Having finished the episcopal divine service, Bishop Stephen did not rush to Tikhoretsk at once, but together with Hegumen Tryphon and the accompanying persons set off for the village of Novoberezansky. The purpose of the trip was, firstly, a more detailed acquaintance with the church life of the Korenovsky deanery in general, and in particular - with the arrival of the First Apostles Peter and Paul, who is nourished by Hegumen Tryphon, the Dean of the Korenovsky church district. Secondly, Vladyka showed a specific interest in the progress of construction of the temple of the prophet Isaiah in the village. The bishop blessed the parishioners who worked at that time in the maintenance of the garden and the construction of the temple. Being restrained in praise, like any monk, Vladyka was nevertheless pleased with the good condition of the garden and the fruits it yields. In the building under construction of the temple of the prophet Isaiah, Vladyka inquired where the iconostasis would be located, how the ceiling and walls would be finished, and how they were going to heat the building in winter. Having received exhaustive answers, he blessed Abbot Tryphon for further labors for the glory of God. Then he talked with the parishioners and answered their questions.

After the departure of the bishop in the building of the church under construction, a team began to carry out the finishing work, at the call of the heart and soul, arrived in the village of Novoberezansky from Yeisk.