When to read the hours of Holy Easter. On Bright Week, instead of morning and evening prayers (prayer rules), the Easter Hours are read
1) From the Week of St. Thomas until Easter, all church services and services are preceded by three times of singing or reading the troparion “Christ is risen from the dead...” (see also in paragraph 5).
2) At the all-night vigil, “Christ is risen from the dead...” (three times) is sung, according to tradition, instead of “Come, let us worship...” and after “The blessing of the Lord is upon you...”, before the start of the six psalms (cf.: paragraph 5).
3) At the Sunday all-night vigil, at the end of the Easter stichera at the vespers stichera, the troparion “Christ is risen from the dead...” is sung (once): it is included in the last stichera, being its conclusion.
4) At the Liturgy, “Christ is risen from the dead...” (three times) is sung after “Blessed is the Kingdom...”.
- Note. Usually at the beginning all-night vigil and the Liturgy, the clergy sing the troparion 2 times in its entirety, and the 3rd time - ending with the words: “... trampling down death by death,” and the singers finish: “And giving life to those in the tombs.” In some churches, the troparion “Christ is Risen...” is sung (once) by the clergy, and then (once) by both choirs. Before the Six Psalms, “Christ is Risen...” is usually sung by the choir all three times.
5) “Christ is risen from the dead...” (three times) is read at the beginning of the hours, Vespers, Compline, Midnight Office and Matins: at the 3rd, 9th hours, Compline and Midnight Office - instead of “The King of Heaven...”, and at 1- m, 6 o'clock and Vespers (if the 9th hour is read immediately before its start), according to tradition, instead of “Come, let us worship...”.
6) At the Liturgy, “Christ is risen from the dead...” is sung (once) instead of “We have seen the True Light...”. Entrance: “Come, let us worship... risen from the dead...”.
7) At the end of the Liturgy, at the exclamation: “Glory to Thee, Christ our God, our Hope, glory to Thee,” the singers sing: “Christ is risen from the dead...” (three times). At all other services, after the exclamation: “Glory to Thee, Christ our God, our Hope, glory to Thee,” the ending is as usual. Dismissal at all services begins with the words: “Risen from the dead...”.
8) On Sunday, after the dismissal of the Liturgy, according to ancient custom, the priest overshadows the people with the Cross three times and proclaims: “Christ is risen!”, as in the days of Bright Week. The singers sing the final “Christ is risen from the dead...” (three times), “And we have been given eternal life, we worship His three-day Resurrection” (once). On weekdays there is no overshadowing of the Holy Cross.
9) The troparion “Christ is risen from the dead...” is also sung at the beginning of prayer services, memorial services, Baptism, funeral services and other services.
10) “To the Heavenly King...” is not read or sung until the day of the Holy Trinity.
11) The services of the saints who happened on all Sundays of Holy Pentecost (except for Martyr George, the Apostle John the Theologian, St. Nicholas, the Holy Equal-to-the-Apostles Constantine and Helen, temple and polyeleos holidays) are not combined with the Sunday service, but are performed at Compline along with the canon of the Theotokos from Octoechos and the three songs of the Colored Triodion (placed in the Triodion appendix).
12) “Having seen the Resurrection of Christ...” at Sunday matins is sung three times, and on other days at matins, before the 50th Psalm, once.
13) The Canon of Easter is sung at Sunday matins on the Sunday of the Myrrh-Bearing Women, the paralytic, the Samaritan and the blind man, with all the troparions and the Theotokos, without the final “Christ is risen from the dead...” for each song and without choruses for the 9th song of the canon. On weekdays (at weekday services), the Easter canon is not supposed to be sung. On the Sunday of Antipascha and on holidays, with great doxology, it is necessary to sing the irmos of Easter (except for Midnight and its celebration).
14) In all the Weeks (i.e. Sundays) before the celebration of Easter, “The Most Honest” is not sung at Sunday Matins. Every church ceremony takes place on the 9th song of the canon.
15) Exapostilary “Having fallen asleep in the flesh...” is sung at Sunday matins in the week when the canon of Easter is due.
16) At the 1st hour on all days from the Week of St. Thomas until the Ascension, it is accepted instead of “ Chosen Voivode..." sing the Easter kontakion, tone 8: "Even to the grave...".
17) At the Liturgy, on all days before the Ascension, except for the feast of Mid-Apocalypse and its giving, the venerable hymn is sung: “The angel cried out...” and “Shine, shine...”.
18) Communicated with Easter “Receive the Body of Christ...” is sung on all days before the celebration of Easter, except for the Week of St. Thomas and Midsummer with the afterfeast.
19) Prostrations to the ground before the day of the Holy Trinity are canceled by the Charter.
In the sequence of Monday of the 2nd week, the beginning of Matins is shown as follows: “Glory to the Holy Ones and Consubstantial...”, “Christ is Risen...” (three times). And “abie” (immediately) after “Christ is risen...” - “Glory to God in the highest” and the usual six psalms. At the same time, it was noted that such a beginning of Matins should be “even before the Ascension.”
See: Valentin, Hierom. Additions and amendments to the archpriest’s book “A Guide to the Study of the Charter of Divine Services of the Orthodox Church.” 2nd ed., add. M., 1909. P. 19.
See: Rozanov V. Liturgical Charter of the Orthodox Church. P. 694.
See: Rozanov V. Liturgical Charter of the Orthodox Church. P. 676. There is an opinion that “Christ is Risen...” at the beginning of the 1st hour is read only if there was a holiday at Matins; after daily matins, the 1st hour, according to this point of view, as an attached service, begins immediately with “Come, let us worship...” (see: Michael, Hierom. Liturgics: Course of Lectures. M., 2001. P. 196).
The tradition of celebrating Easter for forty days was established in memory of the stay on earth of Jesus Christ after his Resurrection . Time from light Christ's Day before the Ascension, which completes the earthly incarnation of the Savior, is a very special period in the liturgical cycle Orthodox Church and in the everyday life of Christians. Rituals, images, symbolic rites of the temple service are filled with new content, revealing to the laity the endless vistas of spiritual perfection. On these bright days, instead of a plea for forgiveness of sins, words are heard about the Savior’s triumph over death.
The entire period from the Resurrection of Christ to the Ascension of worship takes place according to special rules, indicated in the Triodion - the church book of three-song canons. The list of certain texts included in the prayer book, or prayer rule, during Easter week prescribes reading instead of the morning ones, evening prayers, Compline and Midnight Office.
Other features of prayer and.
- Those preparing for communion, instead of the penitential canons to the Lord Jesus Christ, read the Most Holy Theotokos, Follow-up to Holy Communion.
- Three readings of the Pascha troparion precede all prayers, including thanksgiving for communion; the psalter is not read.
- Prostrations should not be made either in the temple or while performing home prayer(this rule remains until Trinity).
Reading resumes on Monday of the second week:
- regular morning and evening prayers;
- canons to the Lord Jesus Christ, the Mother of God, Guardian Angel;
- following to Holy Communion.
Before the Ascension, they continue to read the Paschal troparion three times instead of the prayer to the Holy Spirit, and the chorus (“Angel cried out”) instead of “It is worthy to eat.” According to recollections, all the weeks before the Ascension refer to the glorification of the risen Christ, who sent the Holy Spirit to the apostles and followers.
Morning prayer rule
The advent of the bright Day of Christ, changing the way of life of the Orthodox layman, also introduces differences into the usual daily cell, or home, worship. Ordinary prayers containing praise, thanksgiving, repentance and petition are modified in order to express the deepest reverence for the holy holiday and their understanding of the biblical events that followed the Resurrection of Christ.
In Orthodoxy, the prayer basis of the hours (a short service established by church canons) is made up of psalms, as well as troparia and kontakia corresponding to the current day (hymns that reveal the meaning of the holiday).
When are the hours traditionally performed?
(the hours separating from the liturgy) is not read, as usual, but sung. The basis for this is not psalms, but festive chants: they sing “Christ is Risen” three times, “Having seen the Resurrection of Christ”, then ipakoi (short festive troparion), exapostilary (completion of the canon at Matins), forty times “Lord, have mercy” and again "Christ is Risen."
The morning rule from Easter to Ascension has distinctive features only during Bright Week. With the beginning of the second week after the Resurrection of Christ, Orthodox Christians return to performing their usual morning routine. prayer rule, which includes three texts: the “Our Father” and “Rejoice to the Virgin Mary” are read three times, and the Creed once.
Evening prayer rule
According to the Orthodox tradition, it is necessary to pray privately in the evening every day. The Holy Church recommends reading the most necessary hymns for the coming night: “Our Father”, kontakion to the Mother of God, prayers to the Guardian Angel, St. Macarius the Great to God the Father, St. Ioannicia.
The Easter evening prayer rule has its own characteristics: it is replaced by the hours of Easter in order to mark and highlight this most important period for believers. Moreover, the text and reading sequence are completely identical to the Easter morning rule. After Bright Week, the usual prayers are resumed at the end of the day.
However, one should pay attention to this feature: the evening rule from Easter to Ascension includes an appeal to the Holy Spirit, while “Heavenly King” is replaced by the troparion “Christ is Risen,” despite the fact that both prayers are addressed to the same hypostasis God. This is explained by the fact that any prayer rule is built on the experience of the church, which must be listened to: the holy fathers believe that prayer to the Holy Spirit as a free appeal of the human soul to God has a more personal character, and “To the Heavenly King” has always been the beginning of general worship.
The celebration of the Bright Resurrection of the Lord continues, albeit with less solemnity, until Easter - the service on the eve of the Ascension. On this day, Vespers and Matins are served in churches in full light, the liturgy is held with the royal doors open, stichera, hymns and greetings according to the Easter rite are heard, as well as chants dedicated to the pre-celebration of the Ascension.
Traditionally, on the eve of the Ascension, the last Easter festival in the cycle is celebrated. religious procession. Thus ends the forty-day period of the great holiday, so that a year later the symbol of eternal life will again be revealed to the world.
Easter clock
Easter clock- part of the Easter day service (including Matins, Easter Hours, Liturgy and Vespers).
They are read on Easter week (until Saturday morning inclusive) instead of morning and evening prayers (prayer rule).
From this day of the holy and great week of Easter until Saturday, the hours, midnight and compline are sung as follows:
The priest proclaims:
Blessed be our God now, and always, and unto ages of ages.
The layman begins:
Through the prayers of our holy fathers, Lord Jesus Christ our God, have mercy on us.
We answer: Amen.
Christ rose from the dead, trampling down death by death and giving life to those in the tombs. ( Three times)
Sunday Carol
Having seen the resurrection of Christ,
Let us worship the Holy Lord Jesus,
the only sinless one.
We worship Your Cross, O Christ,
and we sing and glorify Your Holy Resurrection,
for You are our God,
We don’t know anyone else but You,
We call on Your name.
Come, all you faithful,
let us worship the holy resurrection of Christ,
for behold, I came through the Cross
joy to the whole world.
Always blessing the Lord,
we sing of His resurrection,
for He, having endured crucifixion,
by death he crushed death. ( Three times)
Ipakoi, voice 4
The wives who came with Mary before dawn
and they found the stone rolled away from the tomb,
heard from the Angel: “In the eternal light of the Abiding
What are you looking for among the dead as a person?
Look at the grave clothes
run and tell the world,
that the Lord has risen, having put death to death,
for He is the Son of God, who saves the human race!”
Kontakion, tone 8
Although You have descended into the grave, Immortal,
but destroyed the power of hell
and rose again as a conqueror, O Christ God,
shouting to the myrrh-bearing women: “Rejoice!”
and giving peace to Your Apostles,
You who give resurrection to the fallen.
Troparion
In the grave with flesh, and in hell with soul like God,
in heaven with the robber
and on the throne were You, Christ, with the Father and the Spirit,
filling everything, boundless.
Glory: The bearer of life, truly the most beautiful paradise, and the brightest of every royal palace, appeared Your tomb, Christ, the source of our resurrection.
And now, Theotokos:
Divine consecrated Tabernacle of the Most High, rejoice!
For through You, Mother of God, joy is given to those who cry:
“Blessed are You among women, all-immaculate Lady!”
Lord have mercy ( 40 times),
Glory, And now:
Honor the highest Cherubim
and the incomparably most glorious Seraphim,
the virgin who gave birth to God the Word,
true Mother of God - We magnify You.
Bless in the name of the Lord, father.
Priest: Through the prayers of our holy fathers, Lord Jesus Christ our God, have mercy on us.
We are: Amen.
And we sing again:
Christ rose from the dead,
death trampled on by death
and those who are in the tombs,
giving life. ( Three times)
Glory, And now: Lord have mercy ( Three times), Bless. And let go.
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Icon of the Mother of God of Tambov (Utkinskaya) CELEBRATION: April 29 HISTORY In 1686, Saint Pitirim came to Tambov and, along with other shrines, brought a list (copy) of the icon Mother of God, called Ilyinsko-Chernigovskaya, considered the patroness of the South-Western region. Therefore, the icon was placed on the southwestern city gate. Over time, the icon began to be called the Tambov icon, especially since there were some differences in the iconographic image from the Ilyinsko-Chernigov one: on both sides of the Mother of God, on the right and on the left, those present were depicted: Saint Alexy, the man of God, and the Venerable Evdokia. It is believed that these are the Heavenly patrons of the parents of Bishop Pitirim, and it is quite possible that he himself painted the images of these saints. Later, on the site of the southwestern city gate, a small wooden church was built in the name of the holy apostles Peter and Paul. The icon resided in this church. And when the merchant Ivan Utkin built it at his own expense in 1771–1778. stone Archdeacon-Stefanievskaya Church, then the Tambov icon was moved here and placed in the altar above the altar. People began to call the church after the name of its builder, Utkinskaya, and the icon was subsequently completely forgotten. But the Queen of Heaven reminded herself of herself. IN early XIX century, one Kaluga supernumerary priest, who suffered from leg disease and could not walk, this particular icon of the Mother of God appeared in a dream, and it was said: “Find this icon. Pray before her and you will receive healing.” After this dream, the priest received some relief from his illness, so that he was able to walk, and immediately began to look for the icon he had seen in the dream. Having visited various villages and cities, he finally got to Tambov, where, having examined all the churches, he discovered the same icon seen in a dream in the altar of the Utkinsky Church, and after praying in front of it he received perfect healing. This incident became widely known in the city, and after it there were several more miraculous healings of the townspeople. The Tambov icon became famous again, and when in 1835 the old Utkinsk church was significantly destroyed, at the request of the townspeople, the right aisle was consecrated in honor of the Tambov icon of the Mother of God. Over time, grateful Tambov residents diligently decorated the icon: a luxurious silver-gilded chasuble appeared, many precious stones. Cases of healing that occurred from the icon did not have time to be recorded. In 1888, by order of the Holy Synod, a religious procession began to be held from all the churches of the city on April 16 in honor of the Tambov icon, and in 1900 the church itself began to be called the Mother of God. After the revolution, Tambov churches were destroyed, and miraculous icon. The robe was removed from the icon, the stones were picked out, and the icon itself disappeared without a trace. There are revered copies of the miraculous image in the city. PRAYERS Troparion to the Most Holy Theotokos before Her “Tambov” icon voice 4 Today the city of Tambov is shining brightly, / and St. Pitirim of Christ rejoices. / For now Your icon, O Lady, shines with wonders / from The saint brought the capital city of Moscow, / and your intercession is marvelous to the people , / giving healing to all who flow to You with faith. / Moreover, we tenderly cry out to You: / save us by Your icon, / / All-Singing Virgin. Translation: Today the city of Tambov rejoices brightly and Saint Pitirim of Christ rejoices. Because your icon, Lady, is now shining wonderfully, and the saint brought it from the capital city of Moscow, and is showing it Yours to people amazing intercession, giving healing to all who resort to You in faith. Therefore, we humbly cry to You: “Save us with Your icon, O Virgin, Praised by all.” Kontakion of the Most Holy Theotokos before Her “Tambov” icon voice 3 The angels of God and all the saints in Heaven are now rejoicing,/ seeing Your glory, O Most Pure Virgin./ For the people are faithful before Your icon/ We offer prayers of thanksgiving to you, / for the sake of the mercy and generosity shown to everyone us,/ especially our city./ Strive, O Virgin Mary, // and in the days to come save us through Your intercession. Translation: The angels of God and all the saints in Heaven are now rejoicing, seeing Your glory, Most Pure Virgin, since believers before Your icon offer You prayers of thanks for the mercy and compassion shown to all of us, most of all to our city. Try, O Virgin Mother of God, to save us in future days through Your intercession.
Holy Easter of Christ is the greatest holiday in the life of any Christian. It is not surprising that, for some time, it changes our entire way of life. In particular, the home prayers of Bright Week differ from the usual ones. The order of preparation of a layman for Communion is changing. From the evening of the first Saturday after Easter until the feast of Trinity, some of the usual elements of morning and evening prayers also change.
So, let's look at how the home prayers of Bright Week are changing and how they differ from those we are used to. I admit that my page can be read by people who are just joining the church, and I will start with a small introduction.
One of the important moments of a Christian’s church life is the daily home (so-called “cell”) reading of morning and evening prayers. This can be compared to the “good morning” and “good night” that loving children say to their parents in the morning and before going to bed. Morning and evening prayers are a set of prayers composed by various saints, which the Church recommends as containing the most necessary for every Orthodox doxology and petition to God, the Mother of God and the saints for the day and the coming night.
From the Feast of Easter to the Feast of Trinity, home prayers are modified in order to express respect for the holy holiday during Bright Week and then to show the believer's understanding of the main biblical events that followed it.
The most important change that a believer needs to know about: on all days of Easter Week (Bright Week) - the first week after the Feast of the Resurrection of Christ, until Saturday morning inclusive - evening and morning prayers can't read at home. Instead, the Easter Hours are sung or read. They can be found in large prayer books and canonical prayer books.
Also, any other home prayers of Bright Week - canons, akathists, etc. must be preceded by three readings of the Easter troparion:
“Christ is risen from the dead, trampling down death by death, and giving life to those in the tombs.”
Preparation for Communion on Bright Week
If a Christian spent Great Lent in abstinence and prayer, then on Bright Week he can begin Communion on an empty stomach (that is, without taking food or water since midnight), but without fasting the day before. Of course, a reservation should be made that before Communion and break the fast Breaking the fast- permission, at the end of fasting, to eat fasting food that is prohibited during fasting It is necessary in moderation, without overeating and without indulging in drunkenness or smoking tobacco.
The home prayers of Bright Week, which make up the rule for Holy Communion, are changed in this way: instead of the three canons (Repentant, Theotokos and Guardian Angel), the Canon of Easter is read, then the Easter Hours, the Canon for Communion with prayers.
As mentioned above, all prayers, including prayers of thanks for Holy Communion, are preceded by three readings of the Easter troparion, and psalms and prayers from the Trisagion to “Our Father...” (with troparions after it) are not read.
Regarding confession before Communion: if you confessed during Holy Week and did not commit grave sins, then the need for confession immediately before Communion is best determined with the priest of the church where you want to receive communion or with your confessor.
Home prayers for the second week of Easter and until Trinity
From the second week after Easter (the evening of the first Saturday), the reading of the usual morning and evening prayers is resumed, as well as the Rules for Holy Communion, including the canons to the Lord Jesus Christ, the Most Holy Theotokos, the Guardian Angel and the Follow-up to Holy Communion.
However, it is necessary to pay attention to the following features: before the Feast of the Ascension of the Lord (40th day after Easter), on the eve of which the Easter holiday is celebrated, instead of praying to the Holy Spirit “Heavenly King...” the Easter troparion “Christ is risen from the dead...” is read three times.
From the Ascension to the Feast of the Holy Trinity (50th day), prayers begin with the Trisagion “Holy God...”, the prayer to the Holy Spirit “Heavenly King...” is not read or sung until the Feast of the Holy Trinity.
Let me remind you once again that until the day of the Holy Trinity we are canceling prostrations not only at home, but also in the Temple, in particular - at the exclamation “Holy to the Holy” and when taking out the Holy Chalice.
Zadostoynik
From Monday of Bright Week until Ascension, instead of the usual ending of the prayers, “It is worthy to eat...”, the worthy saint is sung.
