Orthodox Christmas service from January 6 to 7 takes place in churches and temples around the world.

Christmas services begin on January 6th in the morning, end at 1-3 am on the 7th, but from time to time already at dawn - Liturgy with carol chants ...

On Christmas Eve, parishioners go to the church for the evening service, confess, take communion. The ministers in the church roughly know their own parish, the duration of the service depends on the number of people.

Therefore, the start time is determined differently - All-night vigil happens on the eve of huge church holidays, beginning in various Temples - from 17:00 to 23:00 hours.

Great Vespers (Great Compline) begins with hymns, then from time to time they confess almost until midnight, and then at 00:00 the night Christmas Liturgy, and from time to time, on the contrary, at first the whole service, then confession and communion, there are no strict rules ...

The service on the feast of the Nativity of Christ begins late in the evening of January 6th. Usually at 11 o'clock after midnight in all Orthodox churches a special festive service is performed, which lasts until approximately 3-4 o'clock in the morning.

On the feast of the Nativity of Christ, on the night of the event, an all-night vigil, the Hours, and the Divine Liturgy of John Chrysostom are served. The All-Night Vigil begins not with the usual Vespers, but with Compline. Most of the liturgical texts of this service are proofread. However, at Christmas Compline there is a main solemn festive chant. It includes singing in chorus of verses from the prophetic book of Isaiah that God himself is present with people today, who is great and strong. The Lord is called in this hymn the Father of the future age. This hymn begins with the words "God is with us, understand the nations and repent, for God is with us." The holiday chant itself is briefly named after the first words of Isaiah's prophecy - "God is with us."

noname writes: I went to the temple this morning and asked what time the Christmas service would start, I was told that at twelve. Wow! I have never been to a Christmas service and in connection with this the question is: how long does it last? Hour 2? Or more? Who was?

As I understand it, at 12 at night, not at 12 in the afternoon. You have two options: 1) from 12 at night, an all-night vigil is served, consisting of Great Compline, Matins and the 1st hour, then, as usual: 3, 6 hours and Liturgy, 2) or an all-night vigil is served in advance, in the evening , and at 12 the hours, confession and Liturgy begin. I'm pretty sure that you have the 1st option, although everything happens in our kingdom. According to the 1st option, 3-4 hours minimum, according to the second - 1.5-3 ...

I tell you, we - it was the case - finished in the morning, an hour before the transport, but we had to leave the entrance to the monastery and the Great Cathedral open - many without cars, and there was no way to leave. Then they stopped doing this - apparently, they decided that it was not the case after all, when strangers hang around the monastery at night.

When we had a smaller parish, we always served at night, finishing in the morning. And before the first transport just managed to break the fast together. But now there are a lot of people, it is more difficult to organize a general conversation. In addition, earlier those who prepared tea and sandwiches, in fact, could not fully participate in the service (and these are not other people's mercenaries, but our parishioners and church employees). Therefore, now the common holiday takes place not after the night service, but during the day. next day when people have already rested and slept.
But if someone does not have time for some reason to leave at night (for example, to travel far and with transfers), they calmly stay overnight in the temple, there is no one in the cold ...

At night, festive divine services were held in all the churches and temples of Russia. The center of these celebrations was the Cathedral of Christ the Savior in Moscow. Over 5,000 people gathered there last night. Despite the fact that the entrance to the temple was free, he could not accommodate everyone.

In the center of the temple, an icon of the Nativity was installed, this is a gift from Bethlehem for the 2000th anniversary of Christianity. Led Christmas service Patriarch of Moscow and All Russia Alexy II. He celebrated Compline, Matins and Divine Liturgy.

On the night of January 6th to 7th, the Nativity Fast also ends. Therefore, all believers have a festive meal in the morning. Usually they bake a goose with apples, and not a dessert, they bake a cake in the form of a clock with hands approaching midnight.

In the villages they carol and exchange gifts. But perhaps the most main tradition Christmas - to do good deeds these days, so that no one on a bright holiday feels ...

A solemn liturgy was also held at the Church of the Holy Trinity in Poikovsky.

Nikolai Savin is always on duty on Christmas Eve. Helps to serve. For him, this holiday gives a special joy.

When a child is born in the house - what feelings can there be? The anticipation of the birth of a new man, and here Christ himself appeared. Life itself appeared for all of us, believers and non-believers. The Savior of all who are waiting for salvation, - Nikolai Savin, head of the household of the Church of the Holy Trinity, shares his joy

Dozens of Poikovites came to the vigil to pray for the birth of the savior of the world. But it is precisely on this world-saving holiday that there are always a lot of young people in the church. Moreover, they come to the temple of an urban settlement even from other cities.

On this bright holiday, it is customary to wear white clothes and give Christmas gifts. And also go caroling.

According to the Bible, Jesus Christ...

yesterday at 02:15

RIA "Voronezh

About 1.5 thousand people came to Christmas services in the temples of Pavlovsk

Festive services dedicated to the feast of the Nativity of Christ were held in the Kazan and Pokrovsky churches of Pavlovsk on Thursday, January 7. ... The Christmas messages of the Patriarch of Moscow and All Russia Kirill, the head of the Voronezh Metropolis, Bishop Sergius and ruling bishop Rossoshansky diocese of Bishop Andrey.

Kommersant-Online

Christmas at the Cathedral of Christ the Savior

On January 7, Orthodox Christians celebrate one of the most important Christian holidays - Christmas. How the service was held in the Cathedral of Christ the Savior - in the photo gallery "Kommersant". On January 7, Orthodox Christians celebrate one of the most important Christian holidays - Christmas.

Festive worship services were held all over the planet

Holiday services…

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Druzhinina Elena, 2-"B" class, MBOU secondary school No. 4, Lensk

Head: Plakhova O.N., primary school teacher MBOU secondary school No. 4

Orthodox holidays. Nativity.

One of my favorite Orthodox holidays is the great twelfth feast of the Church, the Nativity of Christ.

At the time when Mary was destined to give birth to a baby, a census of the population of the Roman Empire was taking place on the orders of Emperor Augustus. Joseph and Mary went to Bethlehem, because according to the same decree of the emperor, in order to facilitate the census process, each inhabitant had to come to "his" city. Both Mary and Joseph were from the line of David, so they had to go to Bethlehem.

After Mary and Joseph could not settle in the hotel, since all the places were occupied, they were forced to spend the night in a cave designed to shelter cattle for the night. It was in this cave (later called the Cave of the Nativity) that Mary began giving birth. She gave birth to a son, whom she named after ...

Orthodox Christians who celebrate Christmas julian calendar On Wednesday it was Christmas Eve. By tradition, the Orthodox Church celebrates it two weeks later than representatives of other Christian denominations.

Christmas Eve - the eve of the feasts of the Nativity of Christ and the Epiphany, respectively. On Christmas Eve, Christmas time begins - two weeks of winter holidays that continue until Epiphany, which is celebrated by the Orthodox Church on January 19. According to tradition, on Christmas Eve it is customary to refuse food until the first star.

In Lithuania, divine services began on the morning of January 6, and on the night of January 6 to 7 in Prechistensky cathedral Vespers will be held in Vilnius.

In the morning, the service of the Eve of the Nativity of Christ began in Orthodox churches. It starts at different times in different temples.

In Lithuania today there are about 130,000…

Christmas is the biggest Orthodox holiday after Easter (Resurrection of Christ). It is celebrated on the evening of January 6th (this day is called "Christmas Eve") and on the afternoon of January 7th. (These dates correspond to December 24 and 25, old style).

The Nativity of Christ is preceded by the Advent Fast which lasts 40 days; from November 28 to January 6 (according to the new calendar). January 6 - Christmas Eve - the day of strict fasting, during which it is supposed to completely abstain from food "until the first star." Lent ends with the end of the service on January 7th.

History of the birth of Christ. During divine services, readings and hymns mention the Birth of Jesus Christ, the Savior of the world (Luke 2:1-21), which was predicted by many prophets. In particular, mention is made of how it went historical event: "The Roman emperor Augustus ordered to make in ...

On the night of January 6 to 7, according to the new style (December 25, according to the old style), the Orthodox Church celebrates with a solemn service, perhaps the most joyful Christian holiday - the Nativity of our Lord Jesus Christ. This great holiday is dedicated to the memory of the coming into our earthly world of the Boundless and Beginningless Deity - one of the Persons Holy Trinity- God the Son.

The assignment of the feast of the Nativity of Christ to December 25 according to the old style is not due to the historical correspondence of this date to the true birthday of the Lord, which remains unknown both in antiquity and to this day.

Christ was born more than two thousand years ago from the Holy Spirit overshadowed by the Most Pure and Immaculate Virgin Mary, who lived in the town of Nazareth with her imaginary husband, but rather a trustee, ...

On the night of January 6-7, Christmas services are held in Orthodox churches. And how do they prepare for Christmas in the Orthodox Church?

In the Parish of St. Michael the Archangel in Minsk, correspondents are met by the rector of the parish, Archpriest Igor Galak, and Deacon Dmitry.

Christmas Eve, or the Eve of the Nativity of Christ, among Orthodox believers, it is customary to celebrate January 6th. On this day, after the morning service in the temple, believers refrain from eating until the first star appears in the sky, which is a symbol of the star that rose over Bethlehem at the time of the birth of Christ.

One of the main places in the church is the lectern (a high narrow table on which an icon, cross or Gospel is placed) in the center of the temple. On it is an icon of the Nativity depicting the sacred moment of the birth of Christ.

On fire Star of Bethlehem the magi were able to determine where Christ was born. The Jews were waiting for the birth of the King of the world, who could deliver them from slavery and help create their own state. But not an earthly king was born, but a heavenly one. As gifts to him, the Magi brought incense, myrrh and silver - symbols of wealth and kingship. mother of God Mary is depicted with the baby Jesus in her cradle. Joseph and Mary went to the census and, as they had to travel a long distance, they spent the night in a cave in a barn. That is why the moment of the birth of Christ is depicted in a barn among animals.

The lectern with the icon of the Nativity

Jesus Christ was born at night, which is why a night liturgy is held from January 6 to 7. The icon of the Nativity is in the temple from January 6 to January 13 and before the evening service it is decorated with a spruce wreath, a symbol of an evergreen living tree.

The feast of the Nativity of Christ lasts until the Circumcision of the Lord. Then comes the period of Baptism. All these holidays are connected with the life of the Lord Jesus Christ and cover the period from January 7 to 18. In the church they are called Svyatki. The clothing of priests during church holidays is different from clothing during regular services. So, for example, at Easter it should be red, and during the period of Christmas services, the Baptism of the Lord and Christmas time, black robes are replaced by white ones.

Priest's clothes for the Christmas service: phelonion, handrails, belt and stole

Is in Orthodox tradition and carolers, but they differ from the usual "pagan". In the church, such people are called Bogoslavs. They do not dress up in such costumes as carolers and come to their friends, sing church hymns during the Christmas season.

General view of the altar inside the temple, decorated for Christmas

In some churches, for the holiday, cribs with figures of a baby, lambs and wise men are placed, symbolizing the birth of Christ.

The evening Christmas service in the temple begins at 6 am on January 6th. This service is called the Royal Hours. On Christmas Eve, a special liturgy of Basil the Great is served. Starting with the evening service, the feast of the Holy Nativity comes, since in ancient Jerusalem it was believed that the day starts at 6 pm. Until Christmas, believers follow a 40-day fast. On the 6th, it is customary to drink water and not eat food. In the evening there is an anointing with special oil, illumination of bread, millet and wine.

Special dishes, tools for communion and prosphora, located in the altar (photo from the archive of the Parish of St. Michael the Archangel)

Traditionally, the Christmas service is held with the Holy Doors open so that everyone can see what is happening in the altar. At this time, the Proskomidia is performed in the altar, the first part of the liturgy, during which preparations for the Divine service take place: they put special dishes, tools, wine, prosphora, and read prayers.

Liturgical prosphora with seals and Christmas bread

The bread commonly used in church is called prosphora. It is prepared in a special prosphora with the help of flour, Epiphany water and yeast. First, leaven is made, dough is kneaded with prayer, and special breads are baked. One of the prosphoras is specially prepared for communion.

On Christmas Day, a special round Christmas bread is baked at the church. Baking such special bread is a very long and painstaking process that takes a whole day. They prepare it, as the prosphora women say, according to the will of God and with the word of God.

Prefeast of Christmas

January 2the beginning of the feast of the Nativity of Christ, which lasts until January 6th.
In theselast days of fasting - co2 to 6January fasting intensifies: fish is forbidden on all days, food with butter is allowed only on Saturday and Sunday.

On Christmas Eve (Christmas Eve), January 6,the custom requires not to eat until the first evening star appears, after which it is customary to eat kolivo or sochivo - wheat grains boiled in honey or boiled rice with raisins, in some areas boiled dry fruits with sugar are called sochivo. From the word "sochivo" comes the name of this day - Christmas Eve.

Christmas Eve
Christmas carols

January 6 - Evening Christmas , or Christmas Eve, - last dayChristmas Lent , eve Christmas.

On this day, Orthodox Christians especially prepare for the upcoming holiday, the whole day is filled with a special festive mood.

In the morning on Christmas Eve, at the end of the Liturgy and the vespers following it, a candle is brought to the center of the church and the priests sing a troparion in front of itChristmas.

On the same day Christmas Eve fasting is no longer as strict as on the previous days of the strictest week Christmas Lent.

The service of Vespers is connected with the Liturgy, it is served in the morning, and thereforewe fast until the moment when a candle is brought into the center of the temple and a troparion to the Nativity of Christ is sung in front of the candle.

Many on this daycommune. It would be good if those who cannot be in the service in the temple, who work, honor this day with a more strict fast. We remember that, according to the Russian proverb, "A full belly is deaf to prayer." Therefore, a more strict fast prepares us for the coming joy of the holiday.

Those who take communion at the night Liturgy, according to church tradition, eat food for the last time at least six hours before the time of Communion, or from about 6 pm. And here it’s not about a specific number of hours, that you need to fast for 6 or 8 hours and not a minute less, but that a certain border is set, a measure of abstinence,helping us to comply with the measure.

Sick people, of course, must fast to the extent that this is consistent with the intake of medicines and with the prescriptions of doctors. This is not about putting a weak person in a hospital, but about strengthening a person spiritually. Illness is already hard post and feat . And here a person should already try to determine the measure of fasting according to his own strength.

As a rule, believers try to meet Nativity at the nightly festive liturgy. But in many churches, Vespers and Liturgy are also served at the usual time - 5 pm and in the morning.

To attend a night service or a morning one - this must be looked at according to one's strength. Meeting the holiday at night is, of course, a special joy: both spiritual and spiritual. T ornate night services contribute to a deeper prayerful experience and perception of the Holiday.

The Apostle Paul commanded us« Always rejoice. Incessantly pray. In everything give thanks to the Lord” (1 Thessalonians 5:16-18).If we meet the holiday with joy, prayer and gratitude to God, then we fulfill the apostolic covenant.

In the Orthodox Church on eve, the hours calledRoyal, because from ancient times kings were present at this Divine service, worshiping the newbornKing of kings.

Royal clockstart and end with open royal doors, in the midst of the temple, before the Gospel laid on the lectern, as if in a sign that nowSaviorno longer lurks, as once in the darkness of the den, but shines for all peoples. Before the Gospel, censer incense is burned, in remembrance of the incense and myrrh brought by the Magi to the newborn Christ.

the day itself Christmas in the flesh, as the most important and most solemn, in the Liturgical books of the Orthodox Churchcalled Easter, a three-day feast.

On this day, according to the voice of the Church,"All kinds of joys are filled. Angels rejoice in heaven, and people rejoice: the whole creation plays for the sake of the Savior of the Lord born in Bethlehem: like every flattery of idols, Christ reigns forever."

Christmas Eve - the evening meal on the eve of Christmasaccompanied by many traditions and rituals.

Cooked kutya from wheat, peas, rice, peeled barley. Seasoned with honey, poppy, hemp, sunflower or other vegetable oil. The grain was a symbol of resurrecting life, and honey or sweet seasoning meant the sweetness of the blessings of the future blessed life.

The order of eating was regulated by strict rules: first, appetizers (herring, fish, salads) were served, then red (slightly warmed) borscht, mushroom or fish soup. To borscht mushroom soup ears or pies with mushrooms were served, and for Orthodox sochni - flour cakes fried in hemp oil.

At the end of the meal, sweet dishes were served on the table: roll with poppy seeds, gingerbread, honey cakes, cranberry jelly, dried fruit compote (uzvar), apples, nuts.

The meal was non-alcoholic. All dishes were lean, fried and seasoned with vegetable oil, without a meat base, without milk and sour cream. Not submitteddishes so that the hostess is constantly at the table.

Traditional ritual and ceremonial dishes
KUTIA

KUTIA. Recipes kuti. Cooking kuti. TRADITIONAL RUSSIAN...

cooking a big family dinner. The whole family set the table.

There should be straw on the table (or hay, in memory of the nativity scene and manger),

and on the straw - a snow-white tablecloth.

It is clear that in modern apartments you can’t bring hay, and it’s not so easy to get it in the cities.

But recently, beautiful Christmas tablecloths with drawings of spruce paws and bells have appeared in stores.

They will also decorate your table very much.

Kutya is placed in the center.

Then other dishes: pancakes, fish, aspic, jelly, suckling pig, pig head with horseradish, homemade sausage, roast, honey gingerbread, lomantsy with poppy seeds and honey, uzvar.

Drinks were also attached to this set, which already depended purely on the taste and capabilities of the owner.

Cooking recipes on Christmas, dishes, menu. Kulinar.ru - more than 95...

At the table, kutya should be eaten first, i.e. to start their dinner with them, each of those present at the table must eat at least one spoonful of kutya. According to the legends, then this person will live in health and prosperity for the entire coming year.

Christmas time

Holidays start with Christmas- holidays that lasted until Epiphany (January 19).All this time, Christmastide rites, fortune-telling, entertainment, walking mummers through the yards and streets took place. On Christmas early in the morning, before dawn, the rite of seeding the huts was held. The shepherd walked with a sack of oats and, entering the house, threw a handful of grain on all sides (scattered) with a sentence: "For the living, for the fruitful and for health."

At Christmas, the girls did not guess. There was a sign: if a strange woman enters the house first, the women in this family will be ill all day. In order to avoid any trouble, the peasants observed rather strict prohibitions. On Christmas Day, it was forbidden to engage in household chores. It was impossible to sew, otherwise someone in the family would go blind. You can’t weave bast shoes, otherwise you will be crooked. And you can’t hunt in the forest until Baptism itself, because then misfortune will happen to the hunter.

At noon, the whole family went to watch the sun play. If the sun plays dark forces hiding from him in the cracks. And if the evil spirits nevertheless climbed into the house, then on this day a short council with her - scald the corners with boiling water, and sweep with a nettle broom.

The father took his son to the barn to the barn with grain. Before that, the heir was solemnly dressed up by the whole family. A sheepskin short fur coat was girded with an embroidered belt, put on a head fur hat, on the feet - felt boots. The father raised his son over the barrels with grain, wanting him to grow faster and become an assistant in the household.

Second day of Christmas, which is called the Cathedral of the Virgin,dedicated to the glorification of the Mother of Christ, Virgin Mary. Glorifying the Mother of God, the Church remembers the flight of the Holy Family to Egypt. It was caused by the fact that King Herod, having learned about the birth of Christ and the worship of the Magi, became angry and ordered all the babies to be beaten in Bethlehem, hoping to destroy the Savior as well. But an angel appeared to Joseph and told him to hide in Egypt. After the death of Herod, Joseph returned with his family and settled in Nazareth.

Girl fortune-telling and the walking of mummers from that day continued until the very Epiphany. The mummers in fur coats turned inside out, in masks or with soot-stained faces, went from house to house, singing songs and acting out various performances, scenes for appropriate rewards. Sometimes they took a horse or a bull with them.

And the girls wondered. They guessed every day in different ways, who knew what methods, he guessed that way.

third day of christmas called Stepan's Day.According to custom, on Stepanov's day, stakes were made, placed in the corners of the yard, sticking into the snow in order to scare away evil spirits. Stepan is hardened in danger, and therefore he is not afraid of any evil spirits, and on this day he is just fenced off with stakes from it. Stepan is associated with the image of a peasant farmer, and therefore a boy born on this day will be a kind, caring, diligent and strict owner. Even on this day, the whole village chose a shepherd, concluded an agreement with him, arranged refreshments.

Where did the expression “do not eat before the first star” come from, and to whom does this establishment not apply? How many hours before Communion should you not eat? If all the days on the eve of Christmas are Lenten, then when should you take the time to prepare dishes for the festive table?

Read the answers to these and many other questions in the material.

Part I.

Why do people pray for so long? or Where did the tradition of night worship come from?

And the first question in connectionwiththis - why do we need such a long service?

The history of long worship goes back to apostolic times. The apostle Paul wrote: “Always rejoice, incessantly pray, give thanks for everything. The book of the Acts of the Apostles says that all the believers were together, day after day they gathered in the temple and praised God ( Acts. 2.44). From here, in particular, we learn that long worship services were commonplace in the life of the first Christians.

The Christian community of apostolic times lived in readiness for martyrdom for Christ, in anticipation of His imminent second coming. The apostles lived up to this expectation and behaved accordingly—they were on fire with faith. And this fiery faith, love for Christ was expressed in very lengthy prayers.

In fact, they prayed all night long. After all, we know that the early Christian communities were persecuted by the then pagan authorities and were forced to pray at night in order to go about their usual business during the day without attracting attention to themselves.

In memory of this, the Church has always preserved the tradition of lengthy, including nighttime, services. Incidentally, services in monastic and parish churches used to be performed according to the same rite—there was virtually no difference between the parish and monastic typikon (except that special additional teachings were inserted into monastic services, which are now omitted almost everywhere in monasteries).

During the atheistic twentieth century, the traditions of long services in the countries of the post-Soviet space were practically lost. And seeing the example of Athos, we are perplexed: why serve for so long the service that can be completed three times faster?

With regard to the Holy Mountain tradition, I would like to note that, firstly, such lengthy services are not performed constantly, but on special holidays. And secondly, this is one of the wonderful opportunities for us to bring our “fruit of the mouth” to God. After all, who among us can say that he has such virtues that he is ready to put on the Throne of God right now? Whoever treats himself critically, confesses consciously, knows that his deeds, in fact, are deplorable, and he cannot bring anything to the feet of Christ. And at least the “fruit of the mouth”, glorifying the name of the Lord, each of us is quite able to bear. We can praise the Lord somehow.

And these long services, especially on holidays, are dedicated to serving our Lord in some way.

If we talk about the Christmas service, then this, if you like, is one of those gifts that we can bring to the manger of the born Savior. Yes, the most important gift to God is the fulfillment of His commandments of love for Him and love for one's neighbor. But all the same, various gifts are prepared for the birthday, and one of these can be a long prayer at the service.

The question, probably, is also how to make this gift correctly, so that it would be pleasing to God and useful for us ...

Do you experience fatigue during long nights of worship?

What you have to struggle with in such services is sleep.

Not so long ago, I prayed on Mount Athos in the Dohiar monastery at a service on the feast of the Archangels. The service, with short breaks, lasts 21 hours, or 18 hours of pure time: it starts at 16.00 the day before, in the evening there is a 1-hour break, and then continues all night until 5 in the morning. Then 2 hours to rest, and by 7 am the Liturgy begins, which ends by 1 pm.

Last year, on the patronal feast in Dochiar, Vespers and Matins were more or less passed for me, and at the Liturgy, sleep overcame with terrible force. As soon as I closed my eyes, I immediately fell asleep standing up, and so soundly that I even began to dream. I think many people are familiar with this state of extreme need for rest… But after the Cherubim, the Lord gave strength, and then the service went well.

This year, thank God, it was easier.

What was especially impressive this time was that physical fatigue, by the grace of God, was not felt at all. If you didn't want to sleep, then you could be in this service for 24 hours. Why? Because all those praying were inspired by a common impulse to the Lord - both monks and lay pilgrims.

And this is the main feeling that you experience at such services: we have come to glorify God and His Archangels, we are determined to pray and glorify the Lord for a long time. We are not in a hurry, so we will not be in a hurry.

This general state of those present in the temple was very clearly seen during the entire service. Everything was very slow, everything was very thorough, very detailed, very solemn and, most importantly, very prayerful. That is, people knew what they came for.

Why is such unanimity in prayer not felt during parish services? Because there are very few of those present in the church who really understand what he is actually in the church for. Such people who would ponder the words of liturgical texts, who seriously understood the course of the service, are, unfortunately, a minority. And the bulk are those who came either because of tradition, or because it is supposed to be, or they want to celebrate the holiday in the church, but do not yet know the words of the psalm: sing to God wisely. And these people, as soon as the service has begun, are already shifting from one foot to the other, thinking that it would soon end, why they sing something incomprehensible, and what will happen next, and so on. That is, a person is completely unaware of the course of worship and does not understand the meaning of the actions performed.

And those who come to Athos have an idea of ​​what awaits them there. And at such long services, indeed, they pray very enthusiastically. So, according to tradition, during the holiday, the brethren of the monastery sing on the left kliros, and the guests sing on the right. Usually these are monks from other monasteries and lay people who know Byzantine chants. And it was necessary to see with what enthusiasm they sang! So sublime and solemn that... if you see it once, then all questions of the need or uselessness of lengthy services will disappear. It's such a joy to glorify God!

In ordinary worldly life, if people love each other, then they want to be around for as long as possible: they cannot talk enough, talk too much. And just like that, when a person is inspired by love for God, even 21 hours of prayer is not enough for him. He wants, longs for fellowship with God all 24 hours...

Part II.

- So, how to set yourself up for a long service and spend time in the temple with dignity?

1. If possible, attend all statutory festive services.

I want to emphasize that you must be at the festive all-night vigil. During this service, in fact, Christ, who was born in Bethlehem, is glorified. The liturgy is a divine service that practically does not change in connection with the holidays. The main liturgical texts, the main hymns that explain the event remembered on this day and set us up on how to properly celebrate the holiday, are sung and read in the temple during Vespers and Matins.

It should also be said that the Christmas service begins the day before - on Christmas Eve. On the morning of January 6, Christmas Vespers are celebrated in churches. It sounds strange: Vespers is in the morning, but this is a necessary deviation from the Rule of the Church. Vespers used to begin in the afternoon and continue with the Liturgy of Basil the Great, at which people took communion. The whole day of January 6 before this service was a particularly strict fast, people did not eat food at all, preparing to take communion. After dinner, Vespers began, and Communion was already at dusk. And soon after this came the solemn Christmas matins, which began to be served on the night of January 7th.

But now, since we have become weaker and weaker, solemn Vespers is celebrated on the 6th in the morning and ends with the Liturgy of Basil the Great.

Therefore, those who want to celebrate the Nativity of Christ correctly, according to the charter, following the example of our ancestors - ancient Christians, saints, should, if work allows, on the eve of Christmas, on January 6, at the morning service. On Christmas itself, you should come to Great Compline and Matins and, of course, to the Divine Liturgy.

2. When preparing to go to the night Liturgy, worry in advance about not being so sleepy.

In Athos monasteries, in particular, in Dohiar, Archimandrite Gregory, the abbot of the Dochiar monastery, always says that it is better to close your eyes for a while in the temple, if you completely overcame a dream, than to retire to rest in a cell, thus leaving the service.

You know that in the temples on the Holy Mountain there are special wooden chairs with armrests - stasidia, on which you can sit or stand, reclining the seat and leaning on special handles. It must also be said that on Athos, in all the monasteries, the brethren in full force are necessarily present at all divine services of the daily circle. Absence from duty is a fairly serious deviation from the rules. Therefore, leaving the temple during the service is possible only as a last resort.

In our realities, you can’t sleep in the temple, but this is not necessary. On Athos, all services begin at night - at 2, 3 or 4 o'clock. And in our churches, services are not daily, liturgies at night are generally a rarity. Therefore, in order to go out for a night prayer, you can prepare in completely ordinary everyday ways.

For example, be sure to sleep the night before the service. While Eucharistic fasting allows, drink coffee. Since the Lord has given us such fruits that invigorate, then we need to use them.

But if sleep begins to overcome during the night service, I think it would be more correct to go out, make several circles around the temple with the Jesus Prayer. This short walk will definitely refresh and give strength to continue to be in the attention.

3. Fast properly. “Until the first star” means not to starve, but to attend the service.

Where did the custom of not eating food on Christmas Eve, January 6, "until the first star" come from? As I have already said, before Christmas Vespers began in the afternoon, passed into the Liturgy of St. Basil the Great, which ended when, indeed, stars already appeared in the sky. After the Liturgy, the charter permitted the eating of a meal. That is, “up to the first star” meant, in fact, until the end of the Liturgy.

But over time, when the liturgical circle was isolated from the life of Christians, when people began to treat worship services rather superficially, this grew into some kind of custom completely divorced from practice and reality. People do not go to the service, and do not take communion on January 6, but at the same time they are starving.

When I am asked how to fast on Christmas Eve, I usually say this: if you were present in the morning at Christmas Vespers and at the Liturgy of Basil the Great, then it is blessed to eat food, as it should be according to the charter, after the end of the Liturgy. That is, during the day.

But if you decide to dedicate this day to cleaning the premises, preparing 12 dishes, and so on, then, please, eat after the “first star”. Since you did not bear the feat of prayer, at least bear the feat of fasting.

Regarding how to fast before Communion, if it is at a night service, then according to current practice, the liturgical fast (that is, complete abstinence from food and water) in this case is 6 hours. But this is not directly formulated anywhere, and there are no clear instructions in the charter how many hours before communion one should not eat.

On an ordinary Sunday, when a person is preparing for Communion, it is customary not to eat food after midnight. But if you are going to take communion at the nightly Christmas service, then it would be right not to eat food somewhere after 21.00.

In any case, it is better to coordinate this issue with the confessor.

4. Find out about the date and time of confession and agree in advance. In order not to spend the entire festive service in line.

The issue of confession at the Christmas service is purely individual, because each church has its own customs and traditions. It is easy to talk about confession in monasteries or those churches where there are a large number of serving priests. But if there is one priest serving in the church, and there are a majority of them, then it is best, of course, to agree with the priest in advance when it is convenient for him to confess you. It is better to go to confession on the eve of the Christmas service, so that during the service you think not about whether you will have time or not, but about how to really worthily meet the coming of Christ the Savior into the world.

5. Don't trade worship and prayer for 12 meatless dishes. This tradition is neither evangelical nor liturgical.

I am often asked how to connect the presence at services on Christmas Eve and Christmas with the tradition of a feast on Christmas Eve, when 12 Lenten dishes are specially prepared. I will say right away that the tradition of "12 straves" is somewhat mysterious for me. Christmas, like Epiphany Eve, is a fast day, moreover, a day of strict fasting. According to the charter, boiled food without oil and wine are put on this day. How you can cook 12 different Lenten dishes without using oil is a mystery to me.

In my opinion, "12 Straves" is folk custom, which has nothing in common either with the Gospel, or with the liturgical charter, or with the liturgical tradition of the Orthodox Church. Unfortunately, in the media on the eve of Christmas in in large numbers materials appear in which attention is focused on some dubious pre-Christmas and post-Christmas traditions, eating certain dishes, fortune-telling, festivities, caroling, and so on - all that husk, which is often very far from the true meaning of the great holiday of the advent of our Redeemer into the world .

I am always very hurt by the profanation of holidays, when their meaning and significance are reduced to one or another ritual that has developed in a particular locality. We have to hear that such things as traditions are needed for people who are not yet particularly churched in order to somehow interest them. But you know, in Christianity all the same better people give immediately benign food, not fast food. Still, it is better for a person to recognize Christianity immediately from the gospel, from the traditional patristic Orthodox position, than from some kind of “comics”, even if consecrated by folk customs.

In my opinion, many folk rituals associated with a particular holiday are comics on the topic of Orthodoxy. They have practically nothing to do with the meaning of the holiday, or with the gospel event.

6. Don't turn Christmas into a culinary feast. This day is, first of all, spiritual joy. And it is not good for health to leave the fast with a plentiful feast.

Again, it's all about priorities. If it is a priority for someone to sit at a rich table, then all day on the eve of the holiday, including when the festive vespers are already being performed, the person is preparing various meats, Russian salads and other magnificent dishes.

If it is more important for a person to meet the born Christ, then he, first of all, goes to worship, and already in his free time he prepares what he has enough time for.

In general, it is strange that it is considered obligatory on the day of the holiday to sit and absorb various plentiful dishes. It is neither medically nor spiritually useful. It turns out that we fasted throughout Lent, missed Christmas Vespers and the Liturgy of St. Basil the Great - and all this in order to just sit down and eat. You can do it at any other time...

I will tell you how the festive meal is prepared in our monastery. Usually, at the end of the night services (on Easter and Christmas), the brethren are offered a small breaking of the fast. As a rule, it is cheese, cottage cheese, hot milk. That is, something that does not require special efforts in preparation. And in the afternoon, a more festive meal is being prepared.

7. Sing to God intelligently. Prepare for the service - read about it, find the translation, the texts of the psalms.

There is a saying: knowledge is power. And, indeed, knowledge gives strength not only in moral terms, but also literally - in the physical. If a person at one time worked hard to study Orthodox worship, to delve into its essence, if he knows what is happening in the church at the moment, then for him the issue of standing for a long time, fatigue is not worth it. He lives in the spirit of worship, he knows what follows what. For him, the service is not divided into two parts, as it happens: “What is in the service now?” - "Well, they sing." - "And now?" - "Well, they read." For most people, unfortunately, the service is divided into two parts: when they sing and when they read.

Knowledge of the service gives an understanding that at a certain moment of the service, you can sit down and sit and listen to what is being sung and read. The liturgical charter in some cases allows, and in some even orders to sit. This is, in particular, the time of reading psalms, hours, kathisma, stichera on "Lord, cry out." That is, there are many moments of service when you can sit. And, in the words of one saint, it is better to think about God while sitting than standing about your feet.

Many believers act very practical, taking light folding benches with them. Indeed, in order not to rush to the benches to take seats at the right time, or not to “occupy” the seats, standing next to them for the entire service, it would be better to take a special bench with you and sit down on it at the right time.

Do not be embarrassed by sitting during the service. The Sabbath is for man, not man for the Sabbath. Still, at some moments it is better to sit down, especially if your legs hurt, and while sitting attentively listen to the service, than to suffer, suffer and look at the clock when it all ends.

In addition to taking care of your legs, take care of food for the mind in advance. You can buy special books or find and print materials about the festive service on the Internet - interpretation and texts with translations.

I definitely recommend that you also find the Psalter translated into your native language. The reading of psalms is an integral part of any Orthodox worship, and the psalms are very beautiful both melodically and stylistically. In the temple they are read on Church Slavonic, but even a church-going person finds it difficult to perceive all their beauty by ear. Therefore, in order to understand what is being sung about at the moment, you can find out in advance, before the service, which psalms will be read during this service. This really needs to be done in order to “sing with understanding to God,” in order to feel the beauty of psalmody.

Many believe that it is impossible to follow the Liturgy in the church from the book - you need to pray together with everyone. But one does not exclude the other: follow the book and pray, in my opinion, this is one and the same thing. Therefore, do not be embarrassed to take literature with you to the service. You can take a blessing from the priest for this in advance in order to cut off unnecessary questions and comments.

8. Temples are overcrowded on holidays. Have pity on your neighbor - put candles on or venerate the icon another time.

Many, coming to the temple, believe that lighting a candle is the duty of every Christian, that sacrifice to God that must be made. But since the Christmas service is much more crowded than the usual service, there is some difficulty with setting candles, including because the candlesticks are overcrowded.

The tradition of bringing candles to the temple has ancient roots. Previously, as we know, Christians took everything necessary for the Liturgy from home with them: bread, wine, candles to light the church. And this, indeed, was their feasible sacrifice.

Now the situation has changed and the setting of candles has lost its original meaning. For us, this is more a reminder of the first centuries of Christianity.

The candle is our visible sacrifice to God. She has symbolic meaning: we must before God, like this candle, burn with an even, bright, smokeless flame.

This is also our sacrifice to the temple, because we know - from Old Testament that people in ancient times necessarily paid tithes for the maintenance of the Temple and the priests serving under it. And in the New Testament Church this tradition was continued. We know the words of the apostle that those who serve the altar eat from the altar. And the money that we leave by purchasing a candle is our sacrifice.

But in such cases, when the temples are overcrowded, when whole torches of candles burn on the candlesticks, and they are all passed and passed, it may be more correct to put the amount that you wanted to spend on candles in the donation box than to embarrass the brothers with manipulations with candles and sisters praying nearby.

9. When bringing children to the night service, be sure to ask them if they want to be in the temple now.

If you have small children or elderly relatives, then go with them to Liturgy in the morning.

This practice has developed in our monastery. At night at 23:00, Great Compline begins, followed by Matins, which passes into the Liturgy. The liturgy ends at about half past five in the morning, so the service lasts about five and a half hours. This is not so much - the usual all-night vigil every Saturday lasts 4 hours - from 16.00 to 20.00.

And our parishioners, who have small children or elderly relatives, pray at night at Compline and at Matins, after Matins they go home, rest, sleep, and in the morning come to Liturgy by 9.00 with small children or with those people who, for health reasons, could not attend the night service.

If you decide to bring the children to the temple at night, then, it seems to me, the main criterion for attending such long services should be the desire of the children themselves to come to this service. No violence or coercion is allowed!

You know, there are status things for a child, which are the criteria of adulthood for him. Such, for example, as the first confession, the first visit to the night service. If he really asks adults to take him with them, then in this case this must be done.

It is clear that the child will not be able to stand attentively for the entire service. To do this, take some kind of soft bedding for him, so that when he gets tired, you can put him in a corner to sleep and wake him up before communion. But so that the child is not deprived of this joy of night service.

It is very touching to see when children come with their parents to the service, they stand joyful, with sparkling eyes, because night service for them it is very significant and unusual. Then gradually they subside, turn sour. And now, passing through the side aisle, you see children lying side by side, immersed in the so-called "liturgical" dream.

How much the child can stand - so much can stand. But to deprive him of such joy is not worth it. However, I repeat once again, getting into this service should be the desire of the child himself. So that Christmas would be associated for him only with love, only with the joy of the born baby Christ.

10. Be sure to take communion!

Coming to the temple, we often worry that we didn’t have time to light candles or didn’t venerate some kind of icon. But that's not what you need to think about. We need to worry about how often we unite with Christ.

Our duty at divine services is to pray attentively and, as often as possible, partake of the Holy Mysteries of Christ. The temple, first of all, is the place where we partake of the Body and Blood of Christ. This is what we must do.

And, indeed, attending the Liturgy without communion is meaningless. Christ calls: “Take, eat,” and we turn away and leave. The Lord says, "Drink from the Cup of Life, all of you," and we don't want to. Does the word "everything" have any other meaning? The Lord does not say: drink 10% of me - those who were preparing. He says: drink from me all! If we come to the Liturgy and do not take communion, then this is a liturgical violation.

INSTEAD OF AFTERWORD. What basic condition is necessary to feel the joy of a long all-night service?

It is necessary to realize WHAT many years ago happened on this day. That "the Word became flesh and dwelt among us, full of grace and truth." That “no one has ever seen God; The only begotten Son, who is in the bosom of the Father, He has revealed. That an event of such a cosmic scale took place, which has never happened before, and will not happen after.

God, the Creator of the universe, the Creator of the infinite cosmos, the Creator of our earth, the Creator of man as a perfect creature, the Almighty, who commands the movement of the planets, the entire cosmic system, the existence of life on earth, Whom no one has ever seen, and only a few in the entire history of mankind have been able to see only part of the manifestation of some kind of His power… And this God became a man, a baby, completely defenseless, small, subject to everything, including the possibility of murder. And this is all for us, for each of us.

There is a wonderful expression: God became a man so that we become gods. If we understand this - that each of us got the opportunity to become a god by grace - then the meaning of this holiday will be revealed to us. If we are aware of the scale of the event we are celebrating, what happened on this day, then all culinary delights, caroling, round dances, dressing up and fortune-telling will seem to us a trifle and a husk that is completely not worth our attention. We will be absorbed in the contemplation of God, the Creator of the universe, lying in a manger next to the animals in a simple barn. This will exceed everything.

Christmas is preceded by a fast that lasts forty days and is therefore called in the Church Charter the "Little Forty Days", just like great post. The feast of the Nativity of Christ has five days of fore-feasts (only this Lord's feast has such a great fore-feast) and 6 days of feasting.

During the five days of prefeast Compline is served. At Compline, a special triode and canons are sung, similar to the triodes and canons of Passion Week. “These hymns reflect the main theological idea that the incarnation of the Son of God was for Him the Cross, the first Cross, perhaps no less light than the last Cross, i.e. crucifixion." On some days of the Nativity Fast, which are marked with the word "Alleluia", a divine service is performed similar to the Divine Liturgy of Great Lent and a prayer of St. Ephraim the Syrian "Lord and Master ..." with bows to the ground. From the Entry into the Temple Holy Mother of God the singing of the Christmas katavasia begins (this is a cycle of irmos that are sung at the end of each song of the canon at the festive service): "Christ is born, praise ...". The Nativity of Christ is preceded by the Week of the Holy Forefathers, these days we remember those Old Testament righteous who were saved by faith in Christ who was to be born. It is followed by the Sunday of the Holy Fathers. On the Week of the Holy Fathers or the Week before the Nativity of Christ, on which people who belonged to the family from which the Savior came are remembered, an addition to the Sunday service from Oktoechos, a special service from the Menaion, are read, and a special Apostle and the Gospel are read. Christmas Eve is called the Eve of the Nativity of Christ or Christmas Eve from the word "sochivo" - wheat with honey. This is a day of strict fasting. Divine service of the Nativity of Christ - consists of a series of services performed on the eve, on the night of Christmas and in the evening on the very day of the Nativity of the Lord God and our Savior Jesus Christ. These services include: the Royal Hours, Liturgies of Basil the Great and John Chrysostom, Vespers, Compline, Litiya, Matins. The order of services is determined by the day of the week on which Christmas falls.

If Christmas Eve of the Nativity of Christ falls on Monday, Tuesday, Wednesday, Thursday or Friday, then on this day the following are performed: Royal Hours with Pictorial. After them, great vespers are immediately performed with the reading of proverbs, the Apostle and the Gospel, after which the liturgy of Basil the Great is performed. After entering with the Gospel and "Still Light" is read 8 proverbs:

1. Gen.1:12-14 - the content of this proverb indicates that the incarnation of the Son of God was a new creation 2. Numbers 24:2-18 - Balaam's prophecy about the star from Jacob 3. Mic.4:6-8, 5:2-8 - Micah's prophecy about the birth of the Messiah in Bethlehem 4. Isaiah 11:1-10 - Isaiah's prophecy about the rod from the root of Jesse, on which the Spirit of God rested 5. Jer.3:36-38, 4:1- 4 - the prophecy of Baruch about the appearance of God on earth between people 6. Dan.2:31-45 - the prophecy of Daniel about a stone not cut with hands 7. Isaiah 9:6-7 - the prophecy of Isaiah about the birth of the royal Servant 8. Is.7:11- fifteen; 8:1-4, 8-10 - Isaiah's prophecy about the birth of Immanuel from a Virgin.

After the first three proverbs, a special troparion is proclaimed, the end of which is “Have mercy on us with them” (sung by a reader), after the 6th proverb, another troparion, the end of which is “Giver of life, glory to Thee”, after the 8th proverb, a small litany is pronounced, then the Trisagion and the usual order Liturgy of St. Basil the Great. (Apostle Heb. 1:1-12; Gospel of Luke 2:1-20) After the liturgy, a festive glorification takes place: a candle is brought to the middle of the temple and a troparion and kontakion for the holiday are sung before it. A lit candle marks the star that appeared in Bethlehem, i.e. in a sense, Christmas is already coming (since Vespers is connected with two days, and the hymns of the feast are already sung at Vespers, in a sense, the day of Christmas is stretched out, becoming a longer church day than all the others). Under the holiday itself, an all-night vigil is served. But it is not ordinary, because. it does not consist of Great Vespers and Matins, but of Great Compline (because Vespers had already been served) and Matins with the first hour. Compline ends with the reading of the Great Doxology, then litiya. At Great Compline, instead of the troparia "Have mercy on us, Lord, have mercy on us," the kontakion of the feast is sung. According to polyeleos - greatness. According to the 50th psalm, instead of “With the prayers of our holy fathers ...” it is sung “Every day of joy is fulfilled, Christ is born of the Virgin”, the verse “Glory to God in the highest, and peace on earth, today Bethlehem will receive Him who sits ever with the Father ...”. Instead of “The Most Honest Cherub…” - the refrain “Magnify, my soul, the Most Honorable and Glorious of the mountain hosts, the Most Pure Theotokos.” At the end of Matins, the holiday “He who was born in a den and a manger reclined ...” is dismissed. On the very day of the Nativity of Christ, which falls on Tuesday, Wednesday, Thursday, Friday or Saturday, the liturgy of John Chrysostom is celebrated. (Apostle Gal. 4:4-7; Gospel Matt. 2:1-12). Special festive antiphons are sung, “entrance”, instead of the Trisagion, “Be baptized into Christ…”, instead of “Worthy…” - the Worthy “Magnify, my soul, the Most Honorable and Glorious of the mountain hosts, the Most Pure Virgin, the Mother of God ...”. If Christmas Eve falls on Saturday or Sunday, then the Royal Hours are not performed on that day, they are transferred to Friday. At the same time, the liturgy is not performed on Friday. The Liturgy is served on Saturday or Sunday, on the day of Vespers, during which the Liturgy of John Chrysostom is served, after which the 9th hour and Great Vespers are served with the reading of parimia. The Trisagion is not sung at Vespers, because there is no liturgy behind it, the Apostle (Gal. 3:15-22), the Gospel (Lk. 2: 1-20), a special litany, a petitionary litany, the usual dismissal are read, after which the troparion and kontakion are sung. The All-Night Vigil is celebrated on the evening of Christmas Eve and consists of Great Compline (the usual Vespers was already served after the Liturgy), Matins with 1 o'clock. After the All-Night Vigil on the night of January 6-7, the Liturgy of Basil the Great is celebrated. The next day after the holiday, January 8 is celebrated - the Cathedral of the Most Holy Theotokos. Vespers is great with an entrance and a great prokeimon: Who is a great god, like our God, You are God, work miracles, but Matins is only glorifying. On the next Saturday, called Saturday after the Nativity of Christ, a special Apostle and Gospel are laid. The next week (Sunday) is called the Sunday of the Holy Fathers of God. In it, the memory of the saints and righteous Joseph the Betrothed, King David, Jacob, the brother of the Lord is committed. Twelve days after the Nativity of Christ are called Christmastide, i.e. holy days because these days are consecrated to the events of the Nativity of Christ and Theophany. Since ancient times, the Church has sanctified these days, according to the Charter, on the days of Christmas time: “no fasting, there are below the kneeling, below in the church, below in the cells,” and it is forbidden to perform the sacrament of Marriage. The content of proverbs, the Gospel and the Apostle, some holiday hymns.

When the All-Night Vigil begins with Great Compline, the solemn song of the prophet Isaiah is sung: “God is with us, understand, Gentiles, and repent, for God is with us!” Frequent repetition in this song: God is with us! - testifies to the spiritual joy of believers who recognize the Lord God among themselves.

The book of the prophet Micah (4:6-8, 5:2-8): “And you, Bethlehem-Ephratha, are you small among the thousands of Judah? out of you will come to me the one who should be the ruler in Israel, and whose origin is from the beginning, from the days of eternity. Therefore He will leave them until the time when she has to give birth; then the rest of their brothers will return to the children of Israel. And he will stand and feed in the power of the Lord, in the majesty of the name of the Lord his God, and they will live in safety, for then he will be great to the ends of the earth.” This proverb, read at the first hour, is dedicated to the prophecy of Micah about the birth of Christ in the city of Bethlehem. Bethlehem, one of the oldest cities - the birthplace of David. It is located 10 miles south of Jerusalem. Initially, it was called the house of Ephrath, since one of the founders of the inhabitants of this city was Ephrath, the great-grandson of Judah (1 Chronicles 4: 1-4). The prophet predicted the birth of the Savior 700 years in advance so that people would live in hope. This prophecy is read both at the first hour and at Vespers, where a few more lines are added about mercy to the "daughter of Zion", that is, to all the people of Israel.

The book of the prophet Isaiah (7:11-15; 8:1-4,8-10):

“... So the Lord Himself will give you a sign: behold, the Virgin in the womb will receive and give birth to a Son, and they will call His name: Emmanuel ... ... before the child can say: my father, my mother, - the riches of Damascus and the spoils of Samaria will be carried before the king of Assyria . And he will go through Judea, flood it and rise high - it will reach the neck; and the spread of her wings will be in all the breadth of your land, Emmanuel! Fight, you peoples, but tremble, and listen, all distant lands! Arm yourself, but tremble; arm yourself, but tremble! Plot ideas, but they collapse; speak the word, but it will not take place: for God is with us!” This proverb, read at the sixth hour, includes the prophecy of Isaiah about the birth of the Virgin Emmanuel, which means “God is with us!”: God will be with His people, God will be a descendant of David, God will be the Son of the Virgin, His appearance in the world will be marked miraculously. Given name The Redeemer is Jesus. Emmanuel is a common noun and has many other meanings (for example, "Great Council Angel" or "Father of the Future Age", etc.). "God is with us!". These words and those following them sound like a hymn, which is especially close to those who hope for God's help. This must be remembered both by those who rise up against those who are faithful to God, and by those who seek this fidelity, which is not in words, but in the power of faith.

Contents of the Gospel (Utr. - Matt. 1:18-25). “The birth of Jesus Christ was like this: after the betrothal of His Mother Mary to Joseph, before they were combined, it turned out that She was pregnant with the Holy Spirit. Joseph her husband, being righteous and not wanting to publicize her, wanted to secretly let her go. But when he thought this, behold, the Angel of the Lord appeared to him in a dream and said: Joseph, son of David! do not be afraid to accept Mary as your wife, for what is born in her is from the Holy Spirit; she will give birth to a Son, and you will call his name Jesus, for he will save his people from their sins. And all this happened, so that what was spoken by the Lord through the prophet would come true, who says: behold, the Virgin in the womb will receive and give birth to a Son, and they will call His name Immanuel, which means: God is with us. Rising from sleep, Joseph did as the Angel of the Lord commanded him, and took his wife, and did not know her. [How] at last she gave birth to her firstborn son, and he called his name: Jesus. Contents of the Apostle (Lit. - Gal. 4:4-7)

“…but when the fullness of time had come, God sent forth his [only-begotten] Son, who was born of a woman, subjected to the law, to redeem those under the law, that we might receive adoption. And since you are sons, God has sent into your hearts the Spirit of His Son, crying out: “Abba, Father!” Therefore, you are no longer a slave, but a son; and if a son, then an heir of God through Jesus Christ.”

The words of the Apostle Paul, addressed to the Christians of Galatia, indicate the door to salvation for every person through adoption by God, through His Son in communion with the Holy Spirit.

Contents of the Gospel (Lit. - Matt., 2:1-12).“When Jesus was born in Bethlehem of Judea in the days of King Herod, magicians from the east came to Jerusalem and said: Where is the King of the Jews who has been born? for we have seen his star in the east, and have come to worship him. On hearing this, King Herod was alarmed, and all Jerusalem with him. And, having gathered all the high priests and scribes of the people, he asked them: where should Christ be born? And they said to him: In Bethlehem of Judea, for thus it is written through the prophet: and you, Bethlehem, the land of Judah, are in no way less than the governorships of Judah, for out of you will come a Leader Who will shepherd My people Israel. Then Herod, secretly calling the Magi, found out from them the time of the appearance of the star and, sending them to Bethlehem, said: Go, carefully inquire about the Baby and, when you find it, inform me so that I can go and worship Him. They, having listened to the king, went. [And] behold, the star that they saw in the east went before them, until at last it came and stood over the place where the Child was. When they saw the star, they rejoiced with a very great joy, and, entering the house, they saw the Infant with Mary, His Mother, and, falling down, worshiped Him; and having opened their treasures, they brought him gifts: gold, frankincense, and myrrh. And having been warned in a dream not to return to Herod, they went back to their own country by another way.”

In those days, the wise men of the East, whom the Gospel calls Magi, saw a new star shining in the firmament. According to their teachings and legends, this meant the coming into the world of a great man. The Magi knew that the Jewish people were waiting for the appearance of the Messiah, their true King and Savior, and therefore they went to Jerusalem to ask where they should look for Him. The words of the Evangelist Matthew are read on the feast of the Nativity of Christ as evidence of the birth of the true Messiah - the Savior. The Magi brought gifts to the Infant Christ: gold, frankincense and myrrh. These gifts had a deep meaning: they brought gold as a tribute to the Tsar, frankincense as to God, and myrrh as to a person who should die (myrrh was anointed in those distant times for the dead).

Great Compline on Christmas Day. Stichera on lithium.

“Heaven and earth unite today, I will be born to Christ. Today God has come to earth, and man has ascended to Heaven. Today to see is the flesh, invisible by nature, for the sake of man. For this sake, we, glorifying, cry out to Him: Glory to God in the Highest, and peace on earth, for the gift of Your coming, our Savior, glory to You. Translation: Heaven and earth were united this day at the birth of Christ. On this day God came to earth, and man ascended to heaven. Today we see the Invisible by nature in the flesh for the sake of man. Therefore, we, glorifying, will exclaim to Him: "Glory to God in the highest, and on earth peace: Thy coming has granted us; Our Savior, glory to Thee!"

The main theme of this text is the appearance of the Savior on earth in the flesh. Dogmatic idea: Christ became man while remaining God. He came into the world to save people and for this he became a man (the meaning of Christ's coming to earth is revealed). The words “heaven and earth united” serve as an artistic image, showing the connection of two seemingly distant concepts, the connection of God and man, and these same words show the connection of the Divine and the human in one Person. If the Lord had not come to earth, no man could have ascended to heaven. "On this day God came to earth, and man ascended to heaven." It was only with the coming of Christ that it became possible to enter the Heavenly Kingdom. The next sentence explains what God did to make this possible, He became a man.

Irmos of the canon of the Nativity of Christ.

Song 1. “Christ is born, praise: Christ from heaven, sing: Christ on earth, ascend. Sing to the Lord, all the earth, and sing with joy, people, as if you were glorified. Translation: “Christ is born, praise! Christ from heaven - meet! Christ on earth, rise up! Sing to the Lord, all the earth, and sing with joy, people: for He is glorified.”

The main theme of the irmos of the first song is the calling of all to share the great spiritual joy - the celebration of the Nativity of Christ. Dogmatic idea: Those who have accepted Christ should ascend with their minds from the earthly to the Heavenly, meet and receive Christ descended from Heaven and give Him glory as the Savior of the human race. Recognize God's love for you, take courage, fallen ones, and triumph, being carried by your thoughts to heaven, which becomes accessible to you. Artistic images - diverse thanksgiving actions in relation to Christ: glory and singing to Him, joyful meeting with Him, familiarization with His saving path.

Song 3. “Before the age of the Father, born incorruptibly to the Son, and in the last from the Virgin incarnated without seed, let us cry out to Christ God: exalted our horn, holy art thou, O Lord.” Translation: “Before the ages, from the Father to the incorruptibly born Son, and in the last (times) seedlessly incarnated from the Virgin, to Christ God, let us exclaim: You exalted our dignity, holy are You, Lord!”

The main theme of the irmos of the third song of the canon is the foundation of our faith: “in one Lord Jesus Christ, the Son of God, the Only Begotten, begotten of the Father before all time; Light from Light, true God from true God, begotten, uncreated, of one being with the Father, whom all things have become.” Dogmatic idea: The timelessness of Christ, the seedless incarnation of the Son of God. The artistic image is the consonance of the words of the irmos with the words of the Creed.