Liturgy and Sacrament of Communion
Sacraments are special acts of God performed in Orthodox Church through which God communicates to people the Grace of the Holy Spirit. The ceremonial external side of the Sacrament is performed by the priest in unity with the people by consecrating wine, bread, oil, myrrh, water, and other natural substances necessary for one of the seven Sacraments of the Church.
Time and place of the Sacrament
Liturgy in our church is celebrated from Monday to Saturday at 8.00. On Sundays, Twelve and Great Feasts, the early Liturgy is held from 7.00. and late Liturgy from 9.30.
It is necessary to come to the temple 15-20 minutes before the start of the Liturgy, in order to calmly, without excessive worldly fuss, purchase candles, set memorial notes and internally prepare for this great Mystery of the Sacraments.
With infants and children from 1 to 5-6 years old, it is acceptable for Communion to come 40-45 minutes after the start of the service. The liturgy is performed within one and a half to two hours.
To participate in the Sacrament of Communion in the church shop, you do not need to write down. But in your home prayer, you must definitely read the prescribed prayer rule (see below).
Other puzzling questions can be resolved in a conversation with the priest.
Definition of the Liturgy
Liturgy is the main Christian worship service. At the Liturgy, the Church thanks God for the creation of the world, for the salvation of every person through Jesus Christ, remembers in prayers His Life, Death and Resurrection, offers Bread and Wine for consecration by the Holy Spirit. Bread and Wine - natural substances - are symbols of our food. Without food, a person dies, therefore, at the Liturgy, the Church offers God the life of each of its members, freely and gratefully giving it to the Father. God accepts this “bloodless sacrifice”, thanks to the saving feat of the Son of God, and transforms earthly food - Bread and Wine - into Divine Food, ours. human life into Your Divine Life.
By partaking of the Body and Blood, members of the Church, incomprehensibly to the human mind, unite with Christ. It is all contained in each Particle of the Communion. Communion of the Holy Mysteries of Christ is necessary in order to enter eternal life. The Savior Himself speaks of this: “Truly, truly, I say to you, unless you eat the Flesh of the Son of Man and drink His Blood, you will not have life in you. Whoever eats My Flesh and drinks My Blood has eternal life, and I will raise him up at the last day...” (John ch. 6, verses 53-54).
The entire Divine Liturgy according to St. Maxim the Confessor is "Secret Guidance to the Salvation of Man." In the words pronounced at the Liturgy, in the symbolic movements of the priesthood along the altar and the temple, in the spiritually representative objective actions, the history of our salvation is dynamically revealed from the creation of the world through the First Coming of Christ to the joyful entry into the Kingdom of Heaven after His Second Coming. The symbolism of the Liturgy is not theatrical. It is a genuine movement towards grace-natural unity with Christ, which takes place in the Sacrament of Communion at the end of the Liturgy.
Liturgy and Communion are not identical to each other. It is depressing when a person comes running to the end of the Liturgy, hurriedly confesses and, depicting the highest reverence on his face, proceeds to the Cup of Life. Definitely - the Liturgy ends with Communion, the acceptance of the Gifts of Christ. But these Gifts are the dynamic completion of the fullness of prayer-eucharistic communion between God and His people. Therefore, it is necessary for a Christian to take part in the Liturgy in the fullness of the Divine Liturgy, from the first to the last exclamation.
At the Liturgy we remember the whole earthly life of Christ, we crucify Him, suffer and rise again in His Gifts. Resorting to the end of the service, we seem to say: the Lord is the cross for you, and glory for us, suffering and death for you - resurrection and the joy of Communion for us. What is the Liturgy? Its beginning goes back to Eternity. Its prototype is the life of God of the Holy Trinity in Himself, in Unity and Love. That is why the Liturgy is called Divine and begins with the exclamation "Blessed be the Kingdom of the Father and the Son and the Holy Spirit." Our church Liturgy is the Liturgy of the Holy Trinity Itself, given within earthly boundaries in heavenly symbols and images. It is the life of God given to us in Communion, through the Life, Death and Resurrection of Jesus Christ.
Catechistic definition of the Sacrament of Communion
Communion is a sacrament in which the believing Christian, under the guise of bread and wine, truly receives the very Body and Blood of our Lord Jesus Christ.
The history of the establishment of the Sacrament of Communion
Holy Sacrament The Lord Jesus Christ instituted communion at the Last Supper with the apostles on the eve of His sufferings. He took bread into His most pure hands, blessed it, broke it and divided it to His disciples, saying: “Take, eat: this is My body” (Matthew 26:26). Then he took a cup of wine, blessed it and, giving it to the disciples, said: “Drink everything from it, for this is My Blood of the New Testament, which is shed for many for the remission of sins” (Matthew 26:27,28). At the same time, the Savior gave the commandment to the apostles, and in their person and to all believers, to perform this Sacrament until the end of the world in remembrance of His suffering, death and Resurrection for the closest connection of believers with Him. He said, "Do this in remembrance of Me" (Luke 22:19).
Mystery of the Kingdom of the Holy Trinity
According to the apostolic and patristic tradition, the Church manifests, lives and embodies itself in the event of Pentecost, mysteriously and incomprehensibly renewed each time in perfection during each Liturgy for almost two thousand years. The Liturgy celebrated daily in churches around the world is not a repetition or addition of Pentecost with new gifts of the Holy Spirit, but its Eucharistic Fulfillment, which continues by grace on earth. The first apostolic and the last liturgical Pentecost on earth are interconnected according to the formula of the Chalcedonian dogma: "uncombined, inseparable, unchanging, inseparable."
The gifts of the Eucharist are Divine, unique, unlike, exceptional, original, and ontologically irreplaceable for their absolute essential copy. Just as there cannot be two Christs in nature, so the existence of two Eucharists is inconceivable. The Body and Blood of the Lord, like the Liturgy itself, are truly, existentially, of the same nature, the same ones that the apostles communed during the Last Supper. This miracle is not subject to the fallen deductive mind. Its philosophical analysis is impossible. It is similar to the miracle of feeding five thousand people with five loaves and two fishes (Mark 6:3o-44), only not in space “on green grass”, but in time, counted in tens of centuries.
Each of the five thousand who ate miraculously self-supplementing bread and fish, ate the same bread and the same fish that the apostles ate. Likewise, we Christians partake of the same Mysteries of the Lord that Christ taught His disciples. And then and now we accept the "Bread of Life" from the hands of the very founder of the Church - Jesus Christ. This mystery is affirmed by the prayer read before Communion: “Today, Thy Secret Supper, Son of God, take part in me.”
In the Flesh and Blood of Christ, the barrier between God and man, between the Creator and creation, between Eternity and time is destroyed. The flesh and blood of Christ belong to our earthly world, but transfigured, having nothing in common with the pride of human autonomy, with rebellion against divine love. The earthly body of Christ was tied up in the womb of the Mother of God. By its birth it belonged to the created world, but it was inextricably linked with God, as an offering, as a meek expression of infinite gratitude to the life-giving Love of the Father.
Bread and wine - earthly natural substances - the Church brings to God at the Liturgy according to the way of life of the flesh of Christ. By bread and wine, the Church understands the entire universe, from the earth to the most distant stars, and returns it to God. At the Liturgy, she entrusts the life of the whole world to the loving will of the Father and gives him thanks for this grace-filled opportunity realized by Christ. The Bread and Wine of the Eucharist were given to us not to quench our thirst and hunger, not for autonomous survival on earth, thanks to them we enter into a life-giving connection with God.
Every member of the Church is connected to the life of the Father, through the Body and Blood of the Son, through the gifts of the Holy Spirit. At the Last Supper, Christ granted the disciples not the right to change Bread and Wine into His Body and Blood, did not establish the Sacrament of the Eucharist as a remembrance of His sacrificial feat, He realized the Church as being in His Love. Christ "established" the Sacrament of Communion at the Last Supper, but not in isolation from the Church, but in unity with it. The Church is the Last Supper. Communion is not an anatomical miracle, not a material shrine, but the fulfillment of the grace-natural unity of the Church - Christ and Christians. At the Liturgy, the Church realizes itself in all its fullness, as the Sacrament of the Kingdom, bestowed through Communion.
puzzling questions
How to prepare for Communion?
Wishing to partake worthily should have heartfelt repentance, humility, a firm intention to improve and start a pious life. It takes several days to prepare for the Sacrament of Communion: to pray more and more fervently at home, to be at the evening service on the eve of the day of Communion. Fasting is usually combined with prayer (from one to three days) - abstinence from fast food: meat, milk, butter, eggs (with strict fasting and from fish) and, in general, moderation in eating and drinking. You should be imbued with the awareness of your sinfulness and protect yourself from anger, condemnation and obscene thoughts and conversations, refuse to visit entertainment places. Before Communion, it is necessary to confess, having reconciled with everyone.
What prayers should be used to prepare for Communion?
For prayerful preparation for Communion, there is a special rule that is in Orthodox prayer books. It usually consists of reading four canons the night before:
- canon of repentance to the Lord Jesus Christ,
- canon of prayer to the Most Holy Theotokos,
- canon to the Guardian Angel,
- canon from the Follow-up to Holy Communion.
How to approach Communion?
After singing "Our Father" one must approach the steps of the altar and wait for the removal of the Holy Chalice. Approaching the Chalice, you need to fold your arms crosswise on your chest.
How often should you Communion?
The frequency of Communion must be coordinated with the spiritual father. All priests bless differently. For people seeking to church their lives, some modern pastors recommend taking communion from one to two times a month. Other priests also bless more frequent Communion. Usually they confess and receive communion during all four multi-day fasts of the church year, on the twelfth, great and temple holidays, on the days of their name day and birth, spouses - on the day of their wedding. It is impossible to receive communion for the sake of "tick", for the sake of certain quantitative norms. The Sacrament of Communion should become for an Orthodox Christian a need of the heart.
Can a pregnant woman take communion?
It is necessary, and as often as possible, to Communion the Mysteries of Christ, preparing for Communion by confession and prayer within our power. The Church exempts pregnant women from fasting.
Can Orthodox Christian take communion in any other non-Orthodox church?
No, only in the Orthodox Church.
Is it possible to take communion on any day?
Every day in the Church, Communion of believers takes place, with the exception of Great Lent, during which communion is possible only on Wednesdays, Fridays, Saturdays and Sundays.
When can I take communion during the week great post?
During Great Lent, adults can receive communion on Wednesdays, Fridays, Saturdays and Sundays; small children - on Saturdays and Sundays.
Is it possible to take communion several times on the same day?
No one should take Holy Communion twice on the same day. If the Holy Gifts are taught from several Chalices, they can only be received from one.
Is it possible to take communion after the Unction without Confession?
Unction does not cancel Confession. At the Unction, not all sins are forgiven, but only forgotten and unconscious ones.
How to take Communion to a sick person at home?
The patient's relatives must first agree with the priest on the time of Communion and on measures to prepare the sick person for this Sacrament.
How to give communion to a one-year-old child?
If the child is not able to calmly stay in the temple for the entire service, then he can be brought to the end of the Liturgy - to the beginning of the singing of the prayer "Our Father" and then take communion.
Can a child under 7 eat before Communion? Is it possible to take communion when the sick are not on an empty stomach?
Only in exceptional cases is it permitted to receive communion on an empty stomach. This issue is resolved individually in consultation with the priest. Infants under the age of 7 are allowed to take communion not on an empty stomach. Children should be taught to abstain from food and drink before Communion from an early age.
Is it possible to take communion if you have not been to all-night vigil? Is it possible to take communion if you fasted, but did not read or did not finish reading the rule?
Such and similar issues are resolved with the priest individually. If the reasons for the absence from the all-night vigil or for not fulfilling prayer rule are respectful, the priest may allow communion. What is important is not the number of prayers read, but the disposition of the heart, living faith, repentance for sins, the intention to correct one's life.
Are we sinners worthy of frequent communion?
“The healthy do not need a doctor, but the sick” (Luke 5:31). There is not a single person on earth who is worthy of Communion of the Holy Mysteries of Christ, and if people do receive Communion, it is only through the special mercy of God. It is the sinners, the unworthy, the weak, who need this saving source more than anyone - like those who are sick in treatment. With sincere repentance, God forgives a person's sins, and Communion gradually corrects his shortcomings. The basis for deciding how often to take communion is the degree of readiness of the soul, its love for the Lord, the strength of its repentance. Therefore, the Church leaves this issue to the priests and confessors to decide.
If after Communion one feels coldness, does this mean that one received communion unworthily?
Coldness occurs among those who seek psycho-emotional consolation from Communion, and whoever considers himself unworthy, grace remains with him. However, when after Communion there is no peace and joy in the soul, one must see this as an occasion for deep humility and contrition for sins. It is not worth despairing and mourning: there should not be a selfish attitude towards the Sacrament. In addition, the Sacraments are not always reflected in feelings, but act in secret, so that a person can manifest a free feat of love.
Is it possible to kiss the cross after Communion?
After the Liturgy, all the worshipers venerate the cross: both those who took communion and those who did not.
Is it possible to kiss the icons and the priest's hand after Communion, do prostrations?
After Communion, before drinking, you should refrain from kissing the icons and the hands of the priest, but there is no such rule that those who take communion should not kiss the icons or the hand of the priest that day and not bow to the ground. It is important to keep the tongue, thoughts and heart from all evil.
Is it possible to replace Communion by partaking of Epiphany water with artos (or antidoron)?
This is an erroneous opinion about the possibility of replacing the Communion Epiphany water with artos (or antidoron) arose, perhaps due to the fact that people who have canonical or other obstacles to Communion of the Holy Mysteries are allowed to use baptismal water with an antidoron. However, this cannot be understood as an equivalent replacement. Communion cannot be replaced by anything.
Can children under 14 receive communion without Confession?
Without Confession, only children under 7 years of age can receive communion. From the age of 7, children receive communion only after Confession.
Is Communion paid?
No, in all churches the Sacrament of Communion is always performed free of charge.
Everyone is communed with one spoon, is it possible to get sick?
Natural squeamishness can be fought only by faith. There has never been a single case of someone becoming infected through the Chalice: even when people take communion in hospital churches, no one ever gets sick. After the Communion of the faithful, the remaining Holy Gifts are used by the priest or deacon from the same cup and spoon, but even during epidemics they do not fall ill. This is the greatest Sacrament of the Church, given, among other things, for the healing of soul and body, and the Lord does not shame the faith of Christians.
Liturgy (translated as “service”, “common cause”) is the main Christian worship service, during which the sacrament of the Eucharist (preparation) is performed. Liturgy in Greek means joint work. Believers gather in the temple in order to glorify God together with “one mouth and one heart” and partake of the Holy Mysteries of Christ (I draw your attention to the fact that in order to take communion, you need to specially prepare: read the canons, come to church completely on an empty stomach, i. e. do not eat or drink anything after 00-00 hours before the service).
Liturgy in simple terms. Liturgy is the most important church service. This is the sacred action (church service) during which you can take communion in the church.
What is Mass in the Orthodox Church?
Liturgy is sometimes called mass, since it is usually supposed to be performed from dawn to noon, that is, in the pre-dinner time.
When, what time and on what days is the Liturgy held in the church?
In large churches and monasteries, Liturgy can take place daily. In smaller churches, Liturgy usually takes place on Sundays.
The beginning of the Liturgy is around 8-30, but it is different for each church. Duration of service 1.5–2 hours.
Why does the Liturgy take place (need) in the temple? What does Liturgy mean?
This holy Sacrament was instituted by Jesus Christ at the Last Supper with the Apostles, before His sufferings. He took bread into His most pure hands, blessed it, broke it and divided it to His disciples, saying: “Take, eat: this is My Body. "Then he took a cup of wine, blessed it and, giving it to the disciples, said: "Drink all of it from it: for this is My Blood of the New Testament, which is shed for many for the remission of sins" (Matthew 26:26-28). Then the Savior gave to the apostles, and in their person to all believers, the commandment to perform this Sacrament until the end of the world, in remembrance of His suffering, death and resurrection, for the closest union with Him of the faithful. He said, "Do this in remembrance of Me" (Luke 22:19).
What is the meaning and symbolic action of the Liturgy? What is the Liturgy?
The Liturgy commemorates the earthly life of Jesus Christ from birth to His ascension to Heaven, while the Eucharist itself expresses the earthly life of Christ.
Order of the Liturgy:
1. Proskomedia.
First, everything necessary for the Sacrament of Communion is prepared - Proskomidi (translation - offering). The first part of the Proskomedia Liturgy is the birth of Christ in Bethlehem. The bread used on Proskomedia is called prosphora, which means "offering".
During Proskomedia, the priest prepares our gifts (prosphora). Five are used for Proskomidia. service prosphora(in remembrance of how Jesus Christ fed more than five thousand people with five loaves) as well as prosphora ordered by parishioners. For communion, one prosphora (Lamb) is used, which in its size should correspond to the number of communicants. The proskomidia is performed by the priest in an undertone on the Altar with the Altar closed. At this time, the third and sixth hours are read according to the Book of Hours (liturgical book).
Proskomidia, during which wine and bread (prosphora) are prepared for the Eucharist (Communion) and the souls of Christians living and dead are commemorated, for which the priest removes particles from the prosphora.
At the end of the service, these particles are immersed in the Cup of Blood with the prayer "Wash away, O Lord, the sins of all those here remembered by Your Honorable Blood by the prayers of your saints." The commemoration of the living and the dead on Proskomedia is the most effective prayer. Proskomidia is performed by the clergy in the altar; the Hours are usually read in the temple at this time. (in order for the priest to read a prayer for your loved one, you need to submit a note to the candle shop before the Liturgy with the words "for the proskomedia")
2. The second part of the Liturgy is the Liturgy of the catechumens.
During the Liturgy of the catechumens (the catechumens are people preparing to receive Holy Baptism) we learn how to live according to the Commandments of God. It begins with the Great Litany (jointly intensified prayer), in which the priest or deacon reads short prayers about times of peace, about health, about our country, about our loved ones, about the Church, about the Patriarch, about travelers, about those in prison or in trouble. After each petition, the choir sings: "Lord have mercy."
After reading a series of prayers, the priest solemnly takes the Gospel out of the Altar through the northern gate and just as solemnly brings it into the Altar through the Royal Doors. (The procession of the clergyman with the Gospel is called the small entrance and reminds the believers of the first exit of Jesus Christ to preach).
At the end of the singing, the priest with the deacon, who carries the gospel on the altar, goes to the pulpit (in front of the iconostasis). Having received a blessing from the priest, the deacon stops at the Royal Doors and, lifting up the Gospel, proclaims: “Wisdom, forgive,” that is, reminds the believers that they will soon hear the Gospel reading, therefore they must stand straight and with attention (forgive - means directly).
The Apostle and the Gospel are read. When reading the Gospel, believers stand with their heads bowed, listening with reverence to the holy gospel.
Then, after reading the next series of prayers, the catechumens are invited to leave the temple (the catechumens go out).
3. The third part is the Liturgy of the faithful.
Before the Cherubic Hymn open Royal Doors and the deacon burns incense. After the fulfillment of the words: “Now let us lay aside all worldly cares ...” the priest solemnly takes out the Holy Gifts - bread and wine - from the northern gates of the Altar. Stopping at the Royal Doors, he prays for all those whom we especially remember, and, returning through the Royal Doors to the Altar, he places the Holy Gifts on the Throne. (The transfer of gifts from the Altar to the Throne is called the Great Entrance and marks the solemn procession of Jesus Christ to free suffering and death on the cross).
After the "Cherubim" a petitionary litany is heard and one of the main prayers, the "Symbol of Faith", is sung, which is performed by all the parishioners together with the chanters.
Then, after a series of prayers, the culmination of the Liturgy comes: The Holy Mystery of the Eucharist is celebrated - the transformation of bread and wine into the true Body and true Blood of our Lord Jesus Christ.
Then the "Song of Praise to the Theotokos" and the petitionary litany are heard. The most important - "The Lord's Prayer" (Our Father ...) - is performed by all believers. After the "Lord's Prayer" the communion verse is sung. The Royal Doors open. The priest takes out the Chalice with the Holy Gifts (in some churches it is customary to kneel when taking out the chalices with Communion) and say: “Come with the fear of God and faith!”.
The communion of believers begins.
What to do during communion?
The communicants fold their hands on their chests, right over left. First the children receive communion, then the men, then the women. Approach the priest with a bowl, say the name, open your mouth. I put a piece of prosphora in wine into your mouth. It is necessary to kiss the cup in the hands of the priest. Then you need to eat the sacrament, go to the table and take a piece of prosphora there, eat it and then drink it down. It is necessary to seize and drink so that all the sacrament gets inside the body, and does not remain on the palate or in the teeth.
At the end of communion, the chanters sing a hymn of thanksgiving: "Let our lips be filled ..." and Psalm 33. Then the priest pronounces the dismissal (that is, the end of the Liturgy). Sounds "Many Years" and the parishioners kiss the Cross.
I draw your attention to the fact that after the sacrament it is necessary to read the “Prayers of Thanksgiving”.
Saint Righteous John (of Kronstadt): “…in us there is no true life without the source of life – Jesus Christ. The Liturgy is a treasury, a source of true life, because the Lord Himself is in it. The Master of life gives Himself as food and drink to those who believe in Him, and in abundance gives life to His communicants... Our Divine Liturgy, and especially the Eucharist, is the greatest and constant revelation of the love of God to us.”
The picture shows a photograph showing the image of Jesus Christ and the light from the icons during the Liturgy
What can not be done after Communion?
- After communion, you can’t kneel in front of the icon
- You can not smoke, swear, but you must behave like a Christian.
Public worship or, as the people say, church services- this is the main thing for which our temples are intended. Every day, the Orthodox Church celebrates evening, morning and afternoon services in churches. Each of these divine services consists, in turn, of three types of divine services, collectively united in a daily circle of divine services:
evening - from the 9th hour, Vespers and Compline;
morning - from Midnight Office, Matins and the 1st hour;
daytime - from the 3rd hour, the 6th hour and the Divine Liturgy.
Thus, the entire daily circle consists of nine services.
In Orthodox worship, much is borrowed from the worship of the Old Testament times. For example, the beginning of a new day is considered not midnight, but six o'clock in the evening. That is why the first service of the daily cycle is Vespers.
At Vespers, the Church remembers the main events sacred history Old Testament: about the creation of the world by God, the fall of the forefathers, about the Mosaic legislation and the ministry of the prophets. Christians give thanks to the Lord for the day they have lived.
After Vespers, according to the Church Rule, it is necessary to serve Compline. In a certain sense, these are public prayers for the future, at which the descent of Christ into hell and the liberation of the righteous from the power of the devil are remembered.
At midnight, it is supposed to perform the third service of the daily circle - the Midnight Office. This service was established to remind Christians of the Second Coming of the Savior and the Last Judgment.
Before sunrise, Matins is served - one of the longest services. It is dedicated to the events of the Savior's earthly life and contains many prayers of repentance and thanksgiving.
About seven o'clock in the morning they make the 1st hour. This is the name of a short service at which the Orthodox Church recalls the stay of Jesus Christ at the trial of the high priest Caiaphas.
The 3rd hour (nine o'clock in the morning) is served in remembrance of the events that took place in the Zion upper room, where the Holy Spirit descended on the apostles, and in Pilate's praetorium, where the Savior was sentenced to death.
The 6th hour (noon) is the time of the crucifixion of the Lord, and the 9th hour (three o'clock in the afternoon) is the time of His death on the cross. These events are dedicated to the above services.
The main divine service of the Orthodox Church, a kind of center of the daily circle, is the Divine Liturgy. Unlike other services, the liturgy provides an opportunity not only to remember God, the entire earthly life of the Savior, but also to really unite with Him in the sacrament of Communion, established by the Lord Himself during the Last Supper. In terms of time, the liturgy should be performed between the 6th and 9th hours, before noon, in the pre-dinner time, which is why it is also called Mass.
Modern liturgical practice has brought its own changes to the prescriptions of the Charter. So in parish churches, Compline is celebrated only during Great Lent, and Midnight Office - once a year, on the eve of Easter. The 9th hour is also served extremely rarely. The remaining six services of the daily cycle are combined into two groups of three services.
In the evening, Vespers, Matins, and the 1st hour are performed one after another. Sunday eve and public holidays these services are combined into one divine service, called the all-night vigil. In ancient times, Christians did often pray until dawn, that is, they stayed awake throughout the night. Modern all-night vigils last two to four hours in parishes and three to six hours in monasteries.
In the morning, the 3rd hour, the 6th hour and the Divine Liturgy are served in succession. In churches with a large parish on Sundays and holidays, there are two liturgies - early and late. Both are preceded by reading hours.
On those days when the liturgy is not supposed (for example, on Friday of Holy Week), a short sequence of pictorial ones is performed. This divine service consists of some chants of the liturgy and, as it were, “depicts” it. But the fine arts do not have the status of an independent service.
Divine services also include the performance of all the sacraments, rites, the reading of akathists in the temple, communal readings of morning and evening prayers, ruled for Holy Communion.
The most important service is the Divine Liturgy. On it, a great Sacrament is performed - the change of bread and wine into the Body and Blood of the Lord and the Communion of the faithful. Liturgy in Greek means joint work. Believers gather in the temple in order to glorify God together with “one mouth and one heart” and partake of the Holy Mysteries of Christ. Thus, they follow the example of the holy apostles and the Lord Himself, who, having gathered for the Last Supper on the eve of the Savior’s betrayal and suffering on the Cross, drank from the Chalice and ate the Bread that He gave them, reverently listening to His words: “This is My Body…” and “This is my blood…”
Divine Liturgy
Christ commanded His apostles to perform this Sacrament, and the apostles taught this to their successors - bishops and presbyters, priests. The original name of this Sacrament of Thanksgiving is the Eucharist (Greek). The public worship at which the Eucharist is celebrated is called the liturgy (from the Greek litos - public and ergon - service, business). Liturgy is sometimes called mass, since it is usually supposed to be performed from dawn to noon, that is, in the pre-dinner time.
The order of the liturgy is as follows: first, the objects for the Sacrament (Offered Gifts) are prepared, then the faithful prepare for the Sacrament, and finally, the Sacrament itself and the Communion of the faithful are performed. Thus, the liturgy is divided into three parts, which are called:
- Proskomedia
- Liturgy of the catechumens
- Liturgy of the faithful.
Proskomedia
The Greek word proskomidia means offering. This is the name of the first part of the liturgy in memory of the custom of the first Christians to bring bread, wine and everything necessary for the service. Therefore, the bread itself, used to celebrate the liturgy, is called prosphora, that is, an offering.
The prosphora should be round, and it consists of two parts, as an image of two natures in Christ - Divine and human. Prosphora is baked from leavened wheat bread without any additions except salt.
A cross is imprinted on the upper part of the prosphora, and at its corners the initial letters of the name of the Savior: "IC XC" and the Greek word "NI KA", which together means: Jesus Christ wins. To perform the Sacrament, red grape wine is used, pure, without any additives. Wine is mixed with water in remembrance of the fact that blood and water poured out from the wound of the Savior on the Cross. For proskomedia, five prosphora are used in remembrance that Christ fed five thousand people with five loaves, but the prosphora that is prepared for Communion is one of these five, because there is one Christ, Savior and God. After the priest and deacon perform the entrance prayers in front of the closed Royal Doors and put on sacred clothes in the altar, they approach the altar. The priest takes the first (lamb) prosphora and makes a copy of the image of the cross on it three times, saying: “In remembrance of the Lord and God and our Savior Jesus Christ.” From this prosphora, the priest cuts out the middle in the shape of a cube. This cubic part of the prosphora is called the Lamb. She is placed on the diskos. Then the priest makes a cross cut on the underside of the Lamb and pierces it right side copy.
After that, wine mixed with water is poured into the bowl.
The second prosphora is called the Mother of God, a particle is taken out of it in honor of the Virgin. The third is called the nine-fold, because nine particles are taken out of it in honor of John the Baptist, prophets, apostles, saints, martyrs, reverends, unmercenaries, Joachim and Anna - the parents of the Virgin and the saints of the temple, daytime saints, and also in honor of the saint whose name the liturgy is performed.
From the fourth and fifth prosphora, particles are taken out for the living and the dead.
At the proskomedia, particles are also removed from the prosphora, which are served by believers for the repose and health of relatives and friends.
All these particles are laid out in a special order on the diskos next to the Lamb. Having finished all the preparations for the celebration of the Liturgy, the priest places an asterisk on the paten, covering it and the chalice with two small covers, and then all together covers it with a large cover, which is called air, and censes the Offered Gifts, asking the Lord to bless them, remember those who brought these Gifts and those for whom they were offered. During the proskomidia in the temple, the 3rd and 6th hours are read.
Liturgy of the catechumens
The second part of the liturgy is called the liturgy of the “catechumens”, because during its celebration not only the baptized, but also those preparing to receive this sacrament, that is, the “catechumens” can be present.
The deacon, having received a blessing from the priest, comes out of the altar to the pulpit and loudly proclaims: “Bless, Master,” that is, bless the assembled faithful to begin the service and participate in the liturgy.
The priest in his first exclamation glorifies the Holy Trinity: "Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit, now and forever, and forever and ever." The chanters sing "Amen" and the deacon pronounces the Great Litany.
The choir sings antiphons, that is, psalms that are supposed to be sung alternately by the right and left choirs.
Blessed are you, Lord
Bless, O my soul, the Lord and all my inner being, His holy name. Bless, my soul, the Lord
And do not forget all His rewards: He who cleanses all your iniquities, He who heals all your diseases,
delivering your life from corruption, crowning you with mercy and bounty, fulfilling your desire in good things: your youth will be renewed like an eagle. Merciful and merciful, Lord. Long-suffering and merciful. Bless, O my soul, the Lord and all my inner name, His holy name. Blessed be the Lord
and "Praise, my soul, the Lord..."
Praise, my soul, the Lord. I will praise the Lord in my stomach; I will sing to my God while I am.
Do not rely on princes, on the sons of men, in them there is no salvation. His spirit will go out and return to his own land, and in that day all his thoughts will perish. Blessed is the God of Jacob his helper, his hope is in the Lord his God, who made heaven and earth, the sea and all that is in them; who keeps the truth forever, who executes judgment on the offended, who gives food to the hungry. The Lord will decide the fettered; The Lord makes the blind wise; The Lord raises up the downtrodden; The Lord loves the righteous;
The Lord guards the aliens, he will accept the orphan and the widow, and the path of sinners will be destroyed.
At the end of the second antiphon, the song "Only Begotten Son ..." is sung. This song contains the entire teaching of the Church about Jesus Christ.
The only-begotten Son and the Word of God, He is immortal, and deigning our salvation for the sake of becoming incarnate
from the Holy Mother of God and Ever-Virgin Mary, immutably incarnated, crucified for us, Christ God, trampled down by death, the One of the Holy Trinity, glorified by the Father and the Holy Spirit,
save us.
In Russian, it sounds like this: “Save us, the Only-begotten Son and the Word of God, the Immortal, who deigned for our salvation to incarnate from the Holy Mother of God and Ever-Virgin Mary, who became a man and did not change, crucified and corrected death by death, Christ God, one of the Holy Persons Trinity, glorified together with the Father and the Holy Spirit.” After a small litany, the choir sings the third antiphon - the gospel "beatitudes". The Royal Doors open for the Small Entrance.
Remember us in Your Kingdom, O Lord, when You come into Your Kingdom.
Blessed are the poor in spirit, for those are the Kingdom of Heaven.
Blessed are those who weep, for they will be comforted.
Blessed are the meek, for they shall inherit the earth.
Blessed are those who are hungry and thirsty for righteousness, for they shall be satisfied.
Blessed are the mercies, for they will have mercy.
Blessed are the pure in heart, for they shall see God.
Blessed are the peacemakers, for they shall be called sons of God.
Blessed exile for the sake of righteousness, for those are the Kingdom of Heaven.
Blessed are you, when they reproach you, and spit you out, and speak every evil word against you, lying for My sake.
Rejoice and be glad, for your reward is many in heaven.
At the end of the singing, the priest with the deacon, who carries the gospel on the altar, goes to the pulpit. Having received a blessing from the priest, the deacon stops at the Royal Doors and, lifting up the Gospel, proclaims: “Wisdom, forgive,” that is, reminds the believers that they will soon hear the Gospel reading, therefore they must stand straight and with attention (forgive - means directly).
The entrance to the altar of the clergy with the Gospel is called the Small Entrance, in contrast to the Great Entrance, which takes place later at the liturgy of the faithful. The small entrance reminds believers of the first appearance at the preaching of Jesus Christ. The choir sings “Come, let us worship and fall down to Christ. Save us, Son of God, risen from the dead, singing to Ty: Alleluia. After that, the troparion (Sunday, holiday or saint) and other hymns are sung. Then the Trisagion is sung: Holy God, Holy Mighty, Holy Immortal, have mercy on us (thrice).
The Apostle and the Gospel are read. When reading the Gospel, believers stand with their heads bowed, listening with reverence to the holy gospel.
After the reading of the Gospel, the relatives and friends of those praying in the church of the faithful are commemorated of the dead by notes.
They are followed by the litany of the catechumens. The liturgy of the catechumens ends with the words “Announcement, come out.”
Liturgy of the Faithful
This is the name of the third part of the liturgy. It can be attended only by the faithful, that is, those who are baptized and who do not have prohibitions from a priest or bishop. At the Liturgy of the Faithful:
1) the Gifts are transferred from the altar to the throne;
2) believers prepare for the consecration of the Gifts;
3) the Gifts are consecrated;
4) believers prepare for Communion and take communion;
5) then thanksgiving is done for Communion and dismissal.
After the pronunciation of two short litanies, the Cherubic Hymn is sung “Although the cherubim secretly form and sing the Trisagion Hymn to the Life-Giving Trinity, now let us lay aside all worldly care. As if we would raise the King of all, angelic invisibly gifted chinmi. Alleluia, alleluia, alleluia". In Russian, it reads as follows: “We, mysteriously depicting the Cherubim and singing the trisagion hymn to the Trinity that gives life, will now leave the care of all worldly things in order to glorify the King of all, Who is invisible angelic ranks solemnly glorify. Alleluia."
Before the Cherubic Hymn, the Royal Doors open and the deacon performs incense. The priest at this time secretly prays that the Lord would cleanse his soul and heart and deign to perform the Sacrament. Then the priest, raising his hands, in an undertone utters the first part of the Cherubic Hymn three times, and the deacon also finishes it in an undertone. Both of them go to the altar to transfer the prepared Gifts to the throne. The deacon has air on his left shoulder, he carries the paten with both hands, placing it on his head. The priest carries the Holy Chalice in front of him. They leave the altar through the northern side doors, stop at the pulpit, and, facing the faithful, say a prayer for the Patriarch, the bishops, and for all Orthodox Christians.
Deacon: Our Great Lord and Father Alexy, His Holiness Patriarch of Moscow and All Russia, and Our Lord Most Reverend (the name of the rivers of the diocesan bishop) metropolitan (or: archbishop, or: bishop) (title of the diocesan bishop), may the Lord God always remember in His Kingdom , now and forever, and forever and ever.
Priest: May the Lord God remember all of you Orthodox Christians in His Kingdom always, now and forever, and forever and ever.
Then the priest and deacon enter the altar through the Royal Doors. This is how the Great Entrance is made.
The Gifts brought are placed on the throne and covered with air (a large cover), the Royal Doors are closed and the veil is drawn. The chanters complete the Cherubic Hymn. During the transfer of the Gifts from the altar to the throne, believers remember how the Lord voluntarily went to suffering and death on the cross. They stand with their heads bowed and pray to the Savior for themselves and their loved ones.
After the Great Entrance, the deacon pronounces the Litany of Petition, the priest blesses those present with the words: "Peace to all." Then it is exclaimed: “Let us love one another, that we confess with one mind” and the choir continues: “Father, and Son, and Holy Spirit, the Trinity Consubstantial and Inseparable.”
Following this, usually the whole temple, the Creed is sung. On behalf of the Church, it briefly expresses the whole essence of our faith, and therefore must be pronounced in joint love and unanimity.
Symbol of faith
I believe in the One God, the Almighty Father, the Creator of heaven and earth, visible to all and invisible. And in the One Lord Jesus Christ, the Son of God, the Only Begotten, Who was born from the Father before all ages. Light from light, true God from true God, born uncreated, consubstantial with the Father, Whom all was. For us, man, and for our salvation, he descended from heaven, and became incarnate from the Holy Spirit and the Virgin Mary, and became human. Crucified for us under Pontius Pilate, And suffering, and buried. And resurrected on the third day according to the scriptures. And ascended into heaven, and sits at the right hand of the Father. And the packs of the future with glory to judge the living and the dead, His Kingdom will have no end. And in the Holy Spirit, the Lord of Life, Who proceeds from the Father, Who with the Father and the Son is worshiped with the glorious, who spoke the prophets. Into a single Holy Cathedral and Apostolic Church. I confess one baptism for the remission of sins. tea resurrection of the dead and the life of the next century. Amen.
After singing the Creed, the time comes to bring the “Holy Exaltation” with the fear of God and without fail “in peace”, without having malice or enmity against anyone.
"Let's become good, let's stand with fear, let's pay attention, bring the holy exaltation in the world." In response to this, the choir sings: "The grace of the world, the sacrifice of praise."
The gifts of the world will be a thankful and laudatory sacrifice to God for all His good deeds. The priest blesses the believers with the words: "The grace of our Lord Jesus Christ and the love (love) of God and the Father, and the communion (communion) of the Holy Spirit be with you all." And then he calls: “Woe to our hearts,” that is, we will have hearts aspiring upward, to God. To this, the singers on behalf of the believers answer: “Imams to the Lord”, that is, we already have hearts aspiring to the Lord.
The main part of the liturgy begins with the words of the priest “We thank the Lord”. We thank the Lord for all His mercies and make a prostration, and the singers sing: “It is worthy and righteous to worship the Father, and the Son, and the Holy Spirit, the Trinity of the Consubstantial Inseparable.”
At this time, the priest in the prayer, which is called the Eucharistic (that is, thanksgiving), glorifies the Lord and His perfection, thanks Him for the creation and redemption of man, and for all His graces known to us and even unknown. He thanks the Lord for accepting this bloodless sacrifice, although He is surrounded by higher spiritual beings - archangels, angels, cherubim, seraphim, "singing a victorious song, crying out, calling out and speaking." These last words secret prayer, the priest speaks loudly aloud. The singers add to them the angelic song: “Holy, holy, holy, Lord of Hosts, fulfill (that is, filled) heaven and earth with Thy glory.” This song, which is called “Seraphim,” is supplemented by the words with which the people greeted the Lord’s entry into Jerusalem: “Hosanna in the highest (that is, he who lives in heaven) Blessed is he who comes (that is, he who goes) in the name of the Lord. Hosanna in the highest!"
The priest pronounces the exclamation: "Singing the victorious song, crying out, calling out and speaking." These words are taken from the visions of the prophet Ezekiel and the Apostle John the Theologian, who saw in the revelation the Throne of God, surrounded by angels having various images: one was in the form of an eagle (the word “singing” refers to it), the other in the form of a calf (“cryingly”) , the third in the form of a lion (“calling”) and, finally, the fourth in the form of a man (“verbal”). These four angels continually exclaimed: "Holy, holy, holy, Lord of Hosts." While singing these words, the priest secretly continues the prayer of thanksgiving, he glorifies the good that God sends to people, His infinite love for His creation, which was manifested in the coming to earth of the Son of God.
Remembering the Last Supper at which the Lord instituted the Sacrament of Holy Communion, the priest loudly pronounces the words spoken by the Savior at it: “Take, eat, this is My Body, which is broken for you for the remission of sins.” And also: “Drink all of her, this is My Blood of the New Testament, which is shed for you and for many for the remission of sins.” Finally, the priest, remembering in secret prayer the commandment of the Savior to take Communion, glorifies His life, suffering and death, resurrection, ascension to heaven and second coming in glory, loudly pronounces: These words mean: "Your gifts from Your servants we bring to You, Lord, because of everything we have said."
The singers sing: “We sing to You, we bless You, we thank You, Lord. And we pray, our God."
The priest in secret prayer asks the Lord to send His Holy Spirit on the people standing in the church and on the Offered Gifts, so that He sanctifies them. Then the priest reads the troparion three times in an undertone: “Lord, even Thy Most Holy Spirit at the third hour sent down by Thy apostles, Him, good, do not take away from us, but renew us, praying.” The deacon pronounces the twelfth and thirteenth verse of the 50th psalm: “Create a pure heart in me, O God…” and “Do not cast me away from Your presence….”. Then the priest blesses the Holy Lamb lying on the paten and says: “And make this bread, the precious Body of Thy Christ.”
Then he blesses the cup, saying: "And the hedgehog in this cup is the precious Blood of Thy Christ." And, finally, he blesses the gifts along with the words: "Changing by Your Holy Spirit." In these great and holy moments, the Gifts become the true Body and Blood of the Savior, although they remain in appearance the same as before.
The priest with the deacon and the faithful make prostration before the Holy Gifts, as to the King and God himself. After the consecration of the Gifts, the priest in secret prayer asks the Lord that those who partake will be strengthened in every good thing, that their sins will be forgiven, that they will partake of the Holy Spirit and reach the Kingdom of Heaven, that the Lord will allow them to turn to Himself with their needs and not condemn them for unworthy communion. The priest remembers the saints and especially Blessed Virgin Mary and loudly proclaims: “Fairly (that is, especially) about the Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary”, and the choir responds with a song of praise:
It is worthy to eat, as truly bless Thee, the Mother of God, the Blessed and Immaculate and Mother of our God. The most honest Cherubim and the most glorious without comparison Seraphim, without the corruption of God the Word, who gave birth to the real Mother of God, we magnify Thee.
The priest continues to secretly pray for the dead and, moving on to praying for the living, loudly commemorates “in the first place” His Holiness Patriarch, the ruling diocesan bishop, the choir answers: “And all and everything,” that is, it asks the Lord to remember all believers. The prayer for the living ends with the exclamation of the priest: “And give us with one mouth and one heart (that is, with one accord) to glorify and sing of Your most honorable and magnificent name, the Father, and the Son, and the Holy Spirit, now and ever, and forever and ever.”
Finally, the priest blesses all those present: "And may the mercies of the great God and our Savior Jesus Christ be with you all."
A petitionary litany begins: “All the saints who have remembered, again and again, let us pray to the Lord in peace.” That is, having remembered all the saints, let us again pray to the Lord. After the litany, the priest proclaims: “And vouchsafe us, Vladyka, with boldness (boldly, as children ask their father) to dare (to dare) to call upon you the Heavenly God the Father and speak.”
Prayer "Our Father..."
The prayer “Our Father ...” is usually sung after this by the whole temple
With the words “Peace to all,” the priest once again blesses the faithful.
The deacon, standing at this time on the pulpit, girds himself crosswise with an orarion, so that, firstly, it would be more convenient for him to serve the priest during Communion, and secondly, in order to express his reverence for the Holy Gifts, in imitation of the seraphim.
At the exclamation of the deacon: “Let us attend,” the veil of the Royal Doors twitch in remembrance of the stone that was nailed to the Holy Sepulcher. The priest, raising the Holy Lamb over the diskos, loudly proclaims: “The Holy One to the Holy Ones.” In other words, the Holy Gifts can only be given to saints, that is, to believers who have sanctified themselves through prayer, fasting, the Sacrament of Repentance. And, realizing their unworthiness, believers answer: "There is one holy, one Lord, Jesus Christ, to the glory of God the Father."
First, the clergy take communion in the altar. The priest breaks the Lamb into four parts as it was incised on the proskomedia. The part with the inscription “IC” is lowered into the bowl, and heat is poured into it, that is hot water, as a reminder that believers, under the guise of wine, accept the true Blood of Christ.
The other part of the Lamb with the inscription “XC” is intended for the communion of the clergy, and the parts with the inscriptions “NI” and “KA” are for the communion of the laity. These two parts are cut with a copy according to the number of those who take communion into small parts, which are lowered into the Chalice.
While the clergy take communion, the choir sings a special verse, which is called "communion", as well as some chant suitable for the occasion. Russian church composers wrote many spiritual works that are not included in the canon of worship, but are performed by the choir at this particular time. Usually a sermon is delivered at the same time.
Finally, the Royal Doors are opened for the communion of the laity, and the deacon, with the Holy Chalice in his hands, says: “Come with the fear of God and faith.”
The priest reads a prayer before Holy Communion, and the faithful repeat it to themselves: “I believe, Lord, and I confess that You are truly the Christ, the Son of the Living God, who came into the world to save sinners, from whom I am the first. I also believe that This is Your Most Pure Body and This is Your Most Honorable Blood. I pray to Thee: have mercy on me and forgive my transgressions, voluntary and involuntary, even in word, even in deed, even in knowledge and ignorance, and make me worthy to partake without condemnation of Your Most Pure Mysteries, for the remission of sins and eternal life. Amen. Thy secret supper today, Son of God, accept me as a partaker, not for Thy enemy we will sing a secret, nor will I give kisses to Thee, like Judas, but, like a robber, I confess Thee: remember me, Lord, in Thy Kingdom. May the communion of Your Holy Mysteries, O Lord, not be for judgment or condemnation, but for the healing of soul and body.
The communicants make a prostration and, folding their arms crosswise on their chests ( right hand on top of the left), reverently approach the cup, calling the priest their Christian name given at baptism. There is no need to be baptized in front of the cup, because you can push it with a careless movement. The choir sings “Take the body of Christ, taste the source of the immortal”.
After communion, they kiss the lower edge of the Holy Chalice and go to the table, where they drink warmth (church wine mixed with hot water) and get a particle of prosphora. This is done so that not a single smallest particle of the Holy Gifts remains in the mouth and so as not to immediately proceed to the usual everyday food. After everyone takes communion, the priest brings the cup into the altar and lowers into it the particles taken out of the service and brought prosphora with a prayer that the Lord would wash away the sins of all those who were commemorated at the liturgy with His Blood.
Then he blesses the believers, who sing: “We have seen the true light, we have received the Spirit of heaven, we have gained the true faith, we worship the inseparable Trinity: She has saved us.”
The deacon transfers the diskos to the altar, and the priest, taking the Holy Chalice in his hands, blesses the worshipers with it. This last appearance of the Holy Gifts before being transferred to the altar reminds us of the Ascension of the Lord into heaven after His Resurrection. Bowing for the last time to the Holy Gifts, as to the Lord Himself, the faithful thank Him for Communion, and the choir sings a song of thanksgiving: “May our lips be filled with Your praise, Lord, as if we sing Your glory, as if You made us worthy to partake of Your Holy Divine, immortal and life-giving Mysteries; keep us about Your holiness, all day long learn from Your righteousness. Alleluia, alleluia, alleluia."
The deacon pronounces a short litany in which he thanks the Lord for Communion. The priest, having risen to the Holy See, folds the antimension on which stood the chalice and diskos, and places the altar Gospel on it.
By proclaiming loudly “Let us go in peace,” he shows that the liturgy is ending, and soon the faithful can go home quietly and in peace.
Then the priest reads the prayer behind the ambo (because it is read behind the pulpit) “Bless those who bless Thee, O Lord, and sanctify those who trust in Thee, save Thy people and bless Thy inheritance, preserve the fulfillment of Thy Church, sanctify those who love the splendor of Thy house, You glorify those who are Divine Thy strength and do not leave us who trust in You. Grant peace to Thy world, to Thy Churches, to the priest and to all Thy people. As every gift is good and every gift is perfect from above, descend from Thee, the Father of lights. And we send glory to you, and thanksgiving, and worship, to the Father, and to the Son, and to the Holy Spirit, now and forever, and forever and ever.
The choir sings: "Be the name of the Lord blessed from now on and forever."
The priest blesses the worshipers for the last time and pronounces dismissal with a cross in his hand facing the temple. Then everyone approaches the cross in order to kiss it to confirm their fidelity to Christ, in whose remembrance the Divine Liturgy was celebrated.
For Orthodox person It is good to start the day with prayer. It is especially useful to be present in the temple for worship. The service begins at 8 or 9 in the morning, in different temples in different ways. In large churches on holidays there may even be two morning services. In such cases, the first liturgy is at 6-7 am and can be attended before work, and the second late liturgy begins around 9 am. There are also evening services, they start at 5-6 pm. In terms of duration, ordinary morning services last 3 hours, up to 12 as a rule, and 2 hours in the evening.
In some churches, the service begins in different ways. For example, the morning most often begins at 7 o'clock. Its duration is about two hours.
But it also happens that the service starts at 10 am, or is there night service e.g. at Christmas.
Evening service can begin at 16-17 hours.
It will not be possible to give an exact answer to this question, since in each temple the service begins according to its own schedulequot ;.
The service usually starts at 7:00 - 8:00. At this time, the morning service begins in many churches. Some temples begin the first morning service at 8:00-9:00.
Somewhere they even start later: hours at 09:00..10:00.
As for the duration of the service, it usually lasts about an hour and a half (1 hour 15 minutes - 1 hour 40 minutes).
Depending on which service you are talking about. It happens in the morning, evening, festive and all-night. Each service has its own time frame, so:
As a rule, the service lasts about two hours, maybe a little less (morning) or a little more (evening). At the same time, being late for a service is not a terrible phenomenon; none of the ministers of the church will condemn you.
Although there is a Church Charter, according to which churches adhere to the schedule of services, however, discrepancies are allowed and individual characteristics temples.
I will answer this question in simple terms, because I know how difficult it is to understand such issues.
Services on ordinary days (not holidays) are morning and evening services. On Sunday there may be several morning services (liturgies).
Usual duration of service - 1-2 hours. In ordinary churches - less, in monastic ones - longer, since services are not reduced there. In any case, if you want to defend the service, get ready stand, pretty long. Of course, no one will forbid leaving the temple if it is absolutely unbearable.
Unfortunately, to unequivocally answer the question, when does church service start, it will not work, since each church has its own schedule of Services. You can find it out on the Internet (yes, yes!), by calling (it can be found again on the Internet), or you can go to church - the schedule of services for the week ahead is necessarily posted for parishioners.
To confirm all of the above, I will give schedule of services for this week in a small church:
And this - schedule of services for the same week in a fairly large monastery:
Basically, in all churches in Russia, the first morning service begins at 8-9 in the morning. On average, the service usually lasts 1-2 hours. When Lent is held (on all days of the week except Wednesday and Friday), Holy Week service can start much earlier from 7 o'clock in the morning. All churches usually finish services by lunchtime.
But if we talk about the evening service, then it usually begins at 18-19 pm and also lasts 1-2 hours.
Usually the service in the church starts at eight in the morning. Sometimes they start late. The average service lasts two hours. There are also evening services in addition to the morning ones. They start at about 5 pm and last for two hours.
The service in each Temple may begin at a slightly different time. If we are talking about Sunday service, then it usually begins between eight and nine in the morning, depending on the priorities of a particular Church. The service lasts an average of two hours. Festive services usually last longer and start earlier.
This is information regarding morning services. But the evening services for the most part begin at five o'clock in the evening and for the same.
Usually the morning service goes on Sunday and Saturday, as well as the evening before. And services dedicated to a particular holiday are usually held in the morning on the day of the holiday and the night before.
Services are different, there are evening, and there are morning.
So the morning service usually starts at seven o'clock in the morning (but if you want to confess, you should come a little earlier to have time to do it), then the service takes place, usually it lasts a little more than two hours, during which time they take communion. If you want to partake small child, then you can not stand in the service.
And the evening service begins in different ways, in one cathedral, for example, at three o'clock in the afternoon, and in another - at four, that is, everywhere has its own schedule.
The duration is the same as in the morning.
If the service takes place on a holiday, then it may last longer in time.
Unfortunately, there is no exact time, because each church, in each locality, begins the service in its own way.
But, usually, the service lasts about 1 - 2 hours. If the service is at Easter, then on average 4-5 hours.
If the service is on Sunday, then there may be several liturgies per day - in the morning, afternoon and evening.
The service begins in different ways, from 8 in the morning, but in my church the service usually starts at 10 in the morning - this is on Saturday and Sunday.
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