Following the morning service.  The service of the daily Matins. Explanations for the daily Matins scheme

According to the usual beginning of the verb:

For the prayers of our holy fathers, Lord Jesus Christ, Son of God, have mercy on us. A min (bow).

Holy God, Saints Strong, Saints Immortal, have mercy on us (three times, with bows). Glory to the Father and the Son and the Holy Spirit, now and forever and ever and ever, amen. Holy Trinity, have mercy on us. Lord, cleanse our sins; Lord, forgive our iniquities; Saints, visit and heal our infirmities; for your name. Lord have mercy (thrice). Glory, and now.

Our Father, who art in heaven. May Your name be hallowed. May Your kingdom come. May Thy will be done, as in heaven and on earth. Give us our daily bread today. And forgive us our debts, as we forgive our debtors. And lead us not into temptation. But deliver us from the evil one.

Lord Jesus Christ, Son of God, have mercy on us. Ah min. (bow).

Lord have mercy (12 times). Glory, and now.

Come, let us bow to the Tsar our God (bow).

Come, let us bow to Christ, the Tsar and our God (bow).

Come, let us bow down and fall down before the Lord Jesus Christ Himself, King and our God (bow).

Same, psalm 19

The Lord hears you on the day of sorrow, the name of the God of Jacob will protect you. Send help from the Holy One, and from Zion you will intercede. He will remember every sacrifice of yours, and all your burning will be fat. The Lord will give you according to your heart, and he will fulfill all your advice. Let us rejoice in your salvation, and in the name of the Lord our God let us be exalted. The Lord will fulfill all your petitions, now you know that the Lord has saved His Christ. Hear him from His holy Heaven, His right hand is able to save. These are in chariots and these are on horses, but we will call on the name of the Lord our God. Tii sleep bysha and padosha. we will rise and improve. Lord, save the king and hear us, the stench of the day, if we call on Thee.

Psalm 20

Lord, the king will rejoice in your strength, and he will rejoice greatly in your salvation. You gave him the desire of his heart, and you deprived him of the desires of his mouth. Yako prefaced him with a blessed blessing, put a crown on his head from an honest stone. He asked You to eat belly, and Thou didst give him the length of days, forever and ever. Great glory to him by Your salvation, lay glory and magnificence on nan. Like give him a blessing forever and ever, rejoice him with joy with Your face. Like the king trusts in the Lord, and by the mercy of the Most High he will not move. Your hand will turn into all Your enemies, Your right hand will turn into all those who hate You. As if you put them like a furnace of fire at the time of Your face, the Lord will confuse me with His anger, and take down their fire. You will destroy their fruit from the earth, and their seed from the sons of men. As if I had evaded evil to You, having thought of advice, I could not compose them. Like I put a backbone in My abundance, prepare their faces. Be exalted, O Lord, by Your strength; let us sing and sing to Your strength.

Glory, and now. Trisagion. And according to our Father. This troparion, tone 1.

Save the Lord, Thy people and bless Thy heritage, grant victory to the power of Russia against the opposition, and keep His own people with the Cross.

Glory. Ascend to the Cross by will, to Your namesake city now, grant Your bounty, Christ God. Exalt the Russian power with Your strength, giving it victories for comparisons, I will benefit from Your weapons, an invincible victory for the world.

And now. Terrible and shameless representative, do not despise the good prayers of ours. All-singing Mother of God, affirm the life of the Orthodox and save the Russian state, give her a heavenly victory by God, You gave birth to Him, one Blessed One.

Lord have mercy (12). Glory to the Father and the Son and the Holy Spirit, now and forever and forever and ever. Amen.

Glory to God in the highest, and on earth peace, goodwill towards men (three times without bows). Also: Lord, open my mouth and my mouth will proclaim your praise (twice). And he speaks ex psalms, easily, with quietness and with all the attention and fear of God, as if talking to God himself invisibly, and imploring Him about his sins. The brethren, on the other hand, stand with their hands imushet bowed to the Persians, but their heads are bowed a little.

Psalm 3

Lord, that having multiplied those who are afflicted by me, many rise up against me. Many say to my soul: there is no salvation for him in his God. You, Lord, are my intercessor, my glory, and lift up my head. I cried with my voice to the Lord, and heard me from my holy mountain, I fell asleep and spah; stand up, for the Lord will intercede for me. I will not be afraid of those people around who attack me. Resurrect Lord, save me, my God. Like you strike all those who are at war with me in vain, you crushed the teeth of a sinner. Salvation is of the Lord, and Your blessing is upon Your people. I fell asleep and spah; stand up, for the Lord will intercede for me.

Psalm 37

Lord, do not rebuke me with your wrath, nor show me with your anger. Like Your arrows unzosh mi, and Thou hast established Your hand on me. There is no healing in my flesh, from the face of Your wrath; there is no peace in my bones, from the face of my sins. Like my iniquity surpassing my head, like a heavy burden on me, my wounds froze and bend, from the face of my madness. I suffered and humbled myself to the end, complaining about my walks all day. As if my body was filled with reproach, and there is no healing in my flesh. I was embittered and resigned to the ground, roaring from the sighing of my heart. Lord, all my desire is before You, and my sighing is not hidden from You. My heart is troubled, leave me my strength, and the light of my eyes, and that one is not with me. My friends, and my sparks, approach me directly, and stare. And my neighbors are far away from me, and I am in need, seeking my soul, and seeking evil to me: the words are vain and flattering, I will study all day long. I am as if deaf: I do not hear; and like a mute: not opening his mouth. And as if a man did not hear, and did not have reproof in his mouth. As if in Thee, Lord, I hope, You will hear, Lord my God. Like a rech: yes, once my enemies will rejoice, and always move my feet, you shouted at me. For I am ready for wounds, and my illness is before me. For I will proclaim my iniquity, and I will take care of my sin. But my enemies live, and they are stronger than me, and those who hate me without the truth multiply. Those who recompense evil for me, slander me: for chasing goodness. Do not leave me, Lord my God, do not depart from me. Pray for my help, O Lord of my salvation. Do not leave me, Lord my God, do not depart from me. Pray for my help, O Lord of my salvation.

Psalm 62

O God, my God, I will morning to Thee, my soul thirsts for Thee, since my flesh is a multitude of Thee, in the land is empty and impassable and waterless. So in the holy appeared to You, to see Your power and Your glory. As if Your mercy is better than the stomach, praise Thee with my lips. Thus I will bless Thee in my belly; I will lift up my hands in Thy name. As if my soul was filled with fat and suit, and my mouth will praise Thee with joy. As soon as the remembrance of Thee on my bed, in the morning I learned in Thee. As if I were my Helper, and I will rejoice in the blood of Your krill. My soul clings to Thee, but Thy right hand is less pleasing. These same ones, seeking my soul in vain, will enter into the underworld of the earth. They will surrender into the hands of weapons, the parts will be fox. The king will rejoice in God, everyone who swears by Him will boast. As if the mouth of those who speak lies is blocked. In the morning, take a lesson in Ty. As if I were my Helper, and I will rejoice in the blood of Your krill. My soul clings to Thee, but Thy right hand is less pleasing.

Glory, and now. Alleluia, Alleluia, glory to Thee, O God (three times, without bows). Lord have mercy (three times). Glory, and now.

Psalm 87

O Lord God of my salvation, in the days I have called and in the night before Thee. Let my prayer come before Thee; incline Your ear to my supplication. For my soul is filled with evil, and my belly draw near to hell. Applied with those descending into the ditch, like a man without help in the dead freedom. Like the ulcers sleeping in the tombs, you did not remember them to that and from the hand of Your rejection of the former. Lay me in the ditch of the underworld, in the dark and shadows of death. Thy wrath rests on me, and all Thy waves are brought upon me. Thou removed those whom I knew from me, laying me down an abomination to myself, betrayed and not coming out. My eyes are weary from poverty. Cry to Thee, O Lord, all day long, lift up my hands to Thee. Eating the dead work wonders? Will the doctors resurrect and confess to You? Food story who is in the tomb, Your mercy, and Your truth in perdition? Food will be known in the darkness of Your wonders, and Your righteousness in the land of oblivion? I am to Thee, Lord, cry and my morning prayer will precede Thee. Whoa, Lord, cut off my soul? turn your face away from me. I am poor, and in my labors from my youth, I lifted up the humble and exhausted. Thy wrath is upon me, Thy fears anger me. Bydos me like water, all day obsessed me together. You removed from me a friend and a sincere one, and those who are known to me from passions. O Lord God of my salvation, in the days I have called and in the night before Thee. Let my prayer come before Thee; incline Your ear to my supplication.

Psalm 102

Bless the Lord my soul, and all my inner name is His holy name. Bless the Lord, my soul, and do not forget all His rewards. Who cleanses all your iniquities, who heals all your diseases. Who redeems your belly from destruction, who crowns you with mercy and bounties. Whoever fulfills your desire in good things, your youth will be renewed like an eagle. Do alms Lord, and the fate of all offended. The tale of His way Moses, the sons of Israel, His desires. The Lord is generous and merciful, long-suffering and many-merciful. Not completely angry, never at enmity. He did not give us food according to our iniquity, nor gave us food according to our sin. Like the height of heaven from the earth, the Lord has established His mercy on those who fear Him. Eliko separates the east from the west, he removed our iniquity from us. As the father has mercy on his sons, the Lord will have mercy on those who fear Him. As the knowledge of our creation, I will remember as the dust of Esma. A man is like a grass, his days are like a green flower, tacos will bloom. As if the spirit will pass in it and will not be, and will not know its place by that. The mercy of the Lord is from age to age on those who fear Him. And His righteousness is upon the sons of sons, who keep His covenant and remember His commandments to do. The Lord has prepared His throne in Heaven, and His kingdom rules over all. Bless the Lord, all His angels, mighty in strength, making His word, hear the voice of His words. Bless the Lord, all His forces, His servants, who do His will. Bless the Lord in all His works: in every place of His dominion, bless the Lord, my soul. In every place of His dominion, bless the Lord, my soul.

Psalm 142

Lord, hear my prayer, inspire my prayer in Your truth, hear me in Your truth. And do not enter into judgment with Your servant, for no one living will be justified before You. Like an enemy chased my soul, and humbled my belly in the ground. He planted me to eat in the dark, as if dead for a century, and my spirit is in me, my heart is troubled in me. I remembered the days of old, I learned in all Your deeds, and in the deeds I learned of Your hand. Lift up my hands to Thee, my soul is like a dry land to Thee. Hear me soon, O Lord, my spirit is gone. Turn not away Your face from me, and I will be like those who go down into the pit. I hear, do me Thy mercy in the morning, as if on Thee hopes. Tell me, O Lord, the way, I will go further, as if I have taken my soul to Thee. Deliver me from my enemies, Lord, I have resorted to You. Teach me to do Your will, as You are my God. Your Good Spirit will guide me to the land of right. For Thy name's sake, Lord, live me, in Thy righteousness bring my soul out of sorrow. And by Thy mercy consume my enemies, and destroy all the aching souls of my soul, as I am Thy servant. Hear me in Thy righteousness, Lord, hear me, and enter not into judgment with Thy servant. Your Good Spirit will guide me to the land of right.

Glory, and now. Alleluia, Alleluia, glory to Thee, O God (three times, with bows). Lord have mercy (12). Glory, and now.

The same God is the Lord and has appeared to us, blessed are the coming ones in the name of the Lord.

Verse 1

Verse 2

Verse 3. I will not die, but I will live, and let us do the works of the Lord.

Verse 4

The same troparion to a day, or a saint, or a feast.

Is it fasting, Alleluia is sung, to the voice of oktay. The verses say:

Verse 1. From the night my spirit wakes up to Thee, O God.

Verse 2. You who live on earth will learn the truth.

Verse 3. O Lord our God, give us peace, Thou hast given us all.

Verse 4

They are also ternary in octai, and the usual versification, and sedals, and others according to the charter.

Same, psalm 50. God have mercy on me.

Therefore, prophetic songs and canons. On the 9th ode of the canon we sing a song to the Most Holy Theotokos (from Luke, conception 4):

My soul magnifies the Lord, and my spirit rejoices in God my Savior (right face). And according to each stis we sing: The most honest cherub, and the most glorious truly seraphim, without the corruption of God the Word, who gave birth, the present Mother of God, we magnify you. And bow to the ground. Whether it’s a week or a feast, we make small bows, only the last bow to the earth.

Like a contemplation of the humility of His Servant, behold, from now on, all birth me (left face).

Yako create for me the greatness of the Strong, and holy is His name, and His mercy to generation and generation on those who fear Him (right face).

Create power with Your muscle, squander the proud thoughts of their hearts (left face).

Depose the strong from the throne and exalt the humble, fill the hungry with good things, and let the rich go to waste (right face).

He will perceive Israel as His servant, remember mercy, like a verb to our fathers, Abraham and his seed until the age (left face).

Same, canon 9 of the canons. According to the 9th song, we sing both faces together: It is worthy to eat, and we bow all together to the ground. Also, a small litany. Is it a week; we sing to the voice of the oktay: Holy is the Lord our God (thrice), also luminous.

Therefore, Psalm 148. Praise the Lord from heaven, praise Him in the highest. Praise Him all His angels. Praise Him with all His might. Praise Him sun and moon, praise Him all stars and light. Praise His heavens of heavens and the water even above the heavens, let them praise the name of the Lord. Like that speech, and bysha; He commanded, and created. Put me in the century and in the century of the century. Put the command, and it does not pass by. Praise the Lord from the earth, serpents and all the abyss. Fire, hail, snow, nakedness, the spirit is stormy, creating His word. Mountains and all hills, fruitful trees and all cedars. The beast and all cattle, reptiles and birds are birds. The king of the land and all the people, the princes and all the judges of the land. Young men and virgins, elders with youths, let them praise the name of the Lord. As if ascended the name of that one. His confession on earth and in heaven, and the horn of His people will lift up. Song to all His reverends, sons of Israel, people who draw near to Him.

Psalm 149 Let Israel rejoice in Him who created Him, and let the sons of Zion rejoice in their King. Let them praise His name in the face, in the tympanum and psalms, let them sing to Him. For the Lord is pleased with His people, and will exalt the meek to salvation. The saints will be praised in glory, and they will rejoice in their beds. The exaltation of God is in their throats, and the swords are sharp on both sides in their hands. Work vengeance on the tongues, rebuke on the people. Bind the king with their fetters, and their glorious handmade iron shackles. To create judgment in them is written, this glory is to all His reverend ones.

Psalm 150. Praise God in His saints, praise Him in the strengthening of His powers. Praise Him in His might, praise Him in His great majesty. Praise Him in the voice of the trumpet, praise Him in the psalter and the harp. Praise Him in timbrel and face, praise Him in strings and organ. Praise Him with cymbals of good voice; praise Him with cymbals of exclamation. Every breath praises the Lord.

The same, laudatory stichera, and Glory, and now according to the charter. Let's say: Glory to the one who showed us the light, and so on.

If there is no verse on the praises, and we say: Glory befits you, O Lord our God, and we send glory to you, Father and Son and Holy Spirit, now and forever and ever and ever, amen. Glory to the one who showed us the light.

Glory to God in the highest, and on earth peace in favor of men. We praise Thee, bless Thee (bow), bow down, praise Thee (bow), thank Thee great for Your glory (bow). Lord the King of heaven, God the Father Almighty, and Lord the Only Begotten Son Jesus Christ, and the Holy Soul. Lord God Lamb of God Son of the Father: take away the sins of the world, have mercy on us; take away the sins of the world, accept our prayers. Sitting at the right hand of the Father, have mercy on us. As You alone are holy, You are the only Lord Jesus Christ, to the glory of God the Father, amen. Every day let us bless Thee, and praise Thy name forever and ever. Lord, be our refuge for generations and generations. Az reh: Lord, have mercy on me, and heal my soul, for I have sinned against You. Lord, I have resorted to You, teach me to do Your will, as You are my God. As from You there is a source of life, in Your light we will see the light, show Your mercy to those who lead Thee.

Vouchsafe, Lord, on this day, without sin, be preserved for us. Blessed are you, Lord God of our fathers, and praised and glorified is your name forever, amen. Wake the Lord, Thy mercy on us, as if we were relying on Thee. Blessed be Thou, O Lord, teach us Thy justification. Blessed art Thou, Lord, enlighten us with Thy justification. Blessed be Thou Saints, enlighten us with Thy justification. Lord, Thy mercy is forever, and do not despise the works of Thy hand. You deserve praise. You deserve to sing. Glory befits you, the Father and the Son and the Holy Spirit, now and forever and forever and ever, amen.

Seed of litany. Let's do the chores. Also, on the verse verses. Therefore: Glory, and now, the Theotokos. Is the same:

It is good to confess to the Lord, and sing to Your name, O Most High, proclaim Your mercy in the morning, and Your truth every night. If there is a post, we verb twice. Same, Trisagion. And according to the Our Father, the troparion of the day, or the holy one according to the rule, and the litany, and according to the exclamation, the psalmist says: Amen. Come, let us bow, three times. And the psalms of the First Hour. And so on. And leave.

If it is fasting, then we say according to our Father, these troparion: In the church worthy of Thy glory, in Heaven we stand imaginary, Mother of God the door of Heaven, open to us the doors of Thy mercy. Lord have mercy (40). God bless. Lord Jesus Christ the Son of God, have mercy on us. Verb: Amen. Heavenly King, strengthen our power, confirm the faith, tame the tongues, die the world, and preserve this holy temple well, and before the departed fathers and our brothers in the blood with the righteous teach us in the Orthodox faith and in repentance, Lord, receive and have mercy, as Good and Humanitarian.

Also, Lord have mercy (three times). Glory, and now. The most honest cherub, and the most glorious truly seraphim, without the corruption of God the Word, who gave birth to the present Mother of God, we magnify Thee (great bow).

Bless in the name of the Lord, father.

And we make great prostrations, with the prayer of St. Ephraim, as if foretold at the daily Midnight Office. And abie start the first hour.

11. Daily Matins

According to the Rule, the daily Matins usually follows in a row after the Midnight Office. The priest draws back the veil of the royal doors, takes the censer in his hands and, standing in front of the throne, traces the cross with the censer, exclaiming: Blessed be our God, always, now, and forever, and forever and ever!" The reader replies Amen"and honors" Come, let's bow..." three times, and then two so-called “royal psalms” are read, which contain a prayer for the King: psalm 19 “ The Lord will hear you in the day of sorrow... "and psalm 20" Lord, by Your power the king will rejoice…” Then follows: “ Glory even now”, the Trisagion according to “Our Father”, the exclamation of the priest: For Yours is the Kingdom…”, troparion “ Save, O Lord, your people", Glory, kontakion" Ascended to the cross by will, And now, the Mother of God " Representation is terrible... "During all this time, the priest performs a complete incense of the entire temple, starting from the altar, and the charter notes: "The reader and the priest must pay attention when they have speeches: For Yours is the Kingdom, be to him in the midst of the temple” (Typicon ch. 9). Towards the end of the reading, the priest enters the altar through the southern doors and, standing in front of the altar, pronounces a special short litany consisting of only three petitions with the exclamation: Yako is merciful and philanthropist... "Lik (choir) sings:" Amen. Bless in the name of the Lord, father!" The priest, drawing the cross with a censer before the holy meal, proclaims: Glory to the Holy, and Consubstantial, and the Life-Giving and Inseparable Trinity, always, now, and forever, and forever and ever". Lik sings " Amen”, and the reader begins reading the Six Psalms in the middle of the temple, at this time the priest secretly reads the morning prayers. Next comes the great litany. Then " God is the Lord, and appear to us”(according to the voice of the troparion) four times, and the singing of the troparion to the daytime saint. The troparion is sung twice, then Glory and now, the Theotokos from among the so-called “Theotokos from the lesser ones (not Sundays, as on vigils and polyeleos), which are placed in a special section, with distribution according to the voices and days of the week, at the end of the Menaion and the Psalter with recitation , under the title: “Theotokos are dismissive according to the troparia of the saints, sung all summer long, at Vespers and at Matins for “God is the Lord”, and packs at the end of Matins” (Typ. Ch. 57). If there are troparia to two saints in the Menaion, then the troparion to the first saint is sung twice, and on “Glory” the troparion to another saint is once, on “And now” it is theotokos, according to the voice of the second troparion. After the Mother of God, the reading of kathismas follows: from St. Thomas Week until the celebration of the feast of the Exaltation of the Holy Cross (summer period), two kathismas are chanted at Matins; from the giving of the Exaltation of the Holy Cross to the week of the prodigal son (winter period), three kathismas are chanted at Matins, excluding the period of Christmas and Epiphany holidays from December 20 to January 14, when, for the sake of the holidays, it is chanted in the same way as in summer, only two kathismas. The two preparatory weeks before Great Lent, meat-fare and cheese, are also only two kathismas, “a little for the sake of peace of the brethren” before the onset of Great Lent, when a very special charter on the Psalter is laid down, and at Matins again there are three kathismas. A very special charter of reading the Psalter on the fifth week of Great Lent and on Passion.

At the daily Matins, if it is not a Saturday and there is no pre-feast or after-feast, it is not pronounced after each kathisma of the small litanies, but immediately follows each read kathisma of the Octoechos sedals. If it is Saturday, then small litanies are pronounced; if it is a pre-feast or after-feast, then the sedal menaions are read and the small litanies are pronounced before them. At the end of the last kathisma and the sedal, Psalm 50 “Have mercy on me, O God, according to Thy great mercy” is read, and after reading this psalm, if this is the usual time of the year, and not Great Lent, the canon immediately begins, consisting of the following separate canons joined together:

On Monday, the Canon of Oktoechos is touching to the Lord Jesus Christ, the canon of incorporeal forces and the canon of the Menaion to the saint of that day;

On Tuesday, the Canon is repentant to the Lord Jesus Christ, the canon to the holy great prophet John the Baptist, and the canon of the Menaion to the saint of the day;

On Wednesday, the Canon of the Holy and Life-Giving Cross, the Canon of the Most Holy Theotokos, and the Canon of the Menaion to the saint of the day;

On Thursday Canon to the Holy Apostles, the canon is holy. Nicholas the Wonderworker and the canon of the Menaion to the saint of the day;

On Friday, the Canon of the Holy and Life-giving Cross of the Lord, the canon of the Most Holy Theotokos and the canon of the Menaion for the holy day.

As for the service on Saturday, it has its own special charter: one when "God is the Lord" is sung at Matins on Saturday; another when the Alleluia is sung at Matins.

But the canons on Saturday, when "God is the Lord" are sung, are usually sung as follows:

Is there a temple of Christ, or the Mother of God:

1. Canon of the temple of Christ or the Virgin, with irmos for 6; And

2. Canon to the saint from the Menaion: on 4; And

3. The canon of the martyr from Oktoech: on 4;

Is there a temple of the saint:

1. Canon of the Menaion to the saint, which always precedes Saturday: with irmos at 6;

2. Canon to the holy temple: by 4; And

3. The first canon of Octoechos, martyred: on 4; and the second late canon of Octoechos is sung at Compline.

There is a special 11th chapter in the Typicon: "On the canons at Matins of the whole week," which indicates how the canons of Oktoechos are combined with the Menaion. For each song, there are no more than 14 troparia from all the canons, and sometimes 12.

When on weekdays, except Saturday, the holy hexadecimal does not occur, then both canons of the Octoechos are sung, without any omission of troparia in them: the first canon of the Octoechos is sung at 6, the second at 4, and from the Menaion to the saint at 4. If the holy hexadecimal or holy with doxology, then in the canons of Octoechos two troparions are omitted, usually martyrs, when they are. If two saints happen, on Monday, Tuesday and Thursday, the second canon of Octoechos is not sung at all, and on Wednesday and Friday both canons of Octoechos are sung without martyrs. On the days of the fore-feast, after-feast and after-feast days, the canons of the Octoechos are completely omitted, and instead of them the canons of the fore-feast or feast are sung, while in the period from St. Thomas Week to the week of All Saints, the canons of the Colored Triodion.

On Saturday, the canon of the saint's temple is not sung if the memory of two saints happens: then we sing the canon: to the first saint with irmos on 6; the second saint by 4; and the canon of Octoechos is martyred at 4. Also, the canon of a temple saint is not sung if the memory of the saint happens with a doxology, polyeleos or vigil: then, instead of the canon to the temple saint, the canon of the Theotokos is sung. But the canon of the temple dedicated to the Lord or the Most Holy Theotokos is not omitted in these cases.

At the daily matins, each of the songs of the canon is not covered with the irmos of katavasia, as on holidays, but, instead of katavasia, the 3rd, 6th, 8th and 9th odes are covered with the singing of the irmos of the last canon from among those that are supposed to be sung in given day.

After the 3rd ode of the canon and the small litany, there follows the sedal of the Menaion, Glory, and now, the Theotokos of it. After the 6th ode and the litany, the kontakion and ikos, if present, if not, then the kontakion is taken from the Common Menaion. After the 8th song, it is proclaimed: “We will exalt the Mother of God and the Mother of Light in songs” and “Most Honest” is sung, except for days when this singing is canceled according to the charter.

After the 9th ode, at the daily matins, “It is worthy to eat, as truly” is usually sung and a bow is made to the ground, except for Saturdays, after which a small litany follows. Then follows the luminary, the charter of which is indicated in the 16th chapter of the Typicon. At the daily matins, the luminaries of the octoich are read on the day of the week, Glory, and now, the Mother of God. If in the Menaion there is a luminary to the saint, then it is read on “Glory” after the daytime luminary of Oktoechos, “and now”, His Theotokos. If it's Wednesday or Friday, then Oktoikha is the cross-theotokos. On Saturday, first the sanctuary of the Menaion, then “Glory”, the luminary of Oktoikh, “and now”, His Theotokos. In the days of fore-feast and after-feast, the luminary of the saint, “Glory and now,” the luminary of the fore-feast or feast. “Daylights for the whole week” are placed at the end of the Oktoikh.

After the chandelier, the reading of the Psalms of Praise follows: “ Praise the Lord from heaven» Ps. 148, " Sing to the Lord» Ps. 149 and " Praise God» Ps. 150. At the daily Matins, for the most part, there is no stichera for praise, then at the end of the reading of the psalms, the priest proclaims: “ Glory befits you, O Lord our God, and we give glory to you, Father and Son and Holy Spirit, now and forever and forever and ever.. Reader: Amen". Then the priest says: Glory to You, who showed us the light", and the doxology is read, beginning with the words:" Gloria... ", which is somewhat different from the "Great Doxology" that is sung at the festive matins. Then, according to the doxology, the Petitionary litany is pronounced " Let's fulfill our morning prayer to the Lord” with the usual exclamations after it, as in the festive matins, and then the stichera are sung on the verse with the refrains indicated in the Book of Hours (the same every day). These stichera, in which St. the martyrs or sufferings of the Lord on the Cross are placed on a row every day in Oktoikh. They end with "Glory and now" and the Theotokos or the Mother of God. Then it reads: It is good to confess to the Lord”, Trisagion By "Our Father”, and according to the exclamation, the troparion, Glory, is sung, and now, the Theotokos (or the troparion of the fore-feast or feast) or the Holy Cross. Then a special litany is pronounced " Have mercy on us, O God, according to Your great mercy with her usual exclamation: Like a merciful and philanthropic God... "Proclaims:" Wisdom”, face: “ bless", priest:" Blessed be Christ our God... " Lik: " Amen. Establish, O God, the holy Orthodox faith... ”and after that, without the dismissal of Matins, the First Hour is read immediately, at the end of which the great dismissal is already pronounced.

Matins according to Tertullian Moreover, therefore, in the III century. purely “verbal”, “intelligent” service to God should have come forward at the expense of agape. And since the evening of the day was occupied with the worship of the agapa, this kind and character of the service was timed to coincide with the morning and developed into quite a

Matins according to the "Testament" From other monuments of the III century. the news of the morning service is found only in the "Testament of our Lord Jesus Christ." Here the full and rather complex rite of Matins is already given. On the Morning Divine Liturgy under the Name of “Dark Glory at Dawn” (collaudatio aurorae)

Episcopal Matins of the Testament “From the first dawn,” the Testament prescribes, “the bishop gathers the people to serve until sunrise. For the first doxology at dawn, he, surrounded by the upcoming presbyters, deacons and others (clerics), says:

The Deacon's Proclamation (Deacon's Matins) But it should be noted that the outlined rite of Matins, with which the liturgy of the catechumens merged, is not complete: since it is placed in the section on the duties of a bishop, it gives only the prayers and exclamations of the bishop. In another section of "Wills",

Presbyterian or weekly matins according to the "Testament" The presented rite of the morning service, according to the "Testament" is actually the episcopal rite of it. Apparently, it was celebrated only on holidays, since the "Testament" also gives another rite of this service,

Midnight Office and Matins for Widows According to the "Testament" By appointing its own service for every degree of clergy, more specifically its own Matins, the "Testament" gives a special rite of such matins for widows, the main (p. 91) representatives ("presbyters") of women's church service, and together and asceticism

Matins in song Matins in Sophia of Constantinople in the 12th century, according to a Russian traveler, “first they sing in front of the royal doors in the vestibule, and they sing out in the middle of the church, and the doors of Paradise will open and the third is sung at the altar” . According to the description of Simeon of Thessalonica, the song

Matins We begin the Six Psalms, listening with all silence and compunction; the brother who reads with reverence and the fear of God says: Glory to God in the highest, and on earth peace, good will among people. (3) Lord, You will open my mouth and my mouth will proclaim Your praise. (2) Psalm

Matins 1_Blessed be our God..._S_S_23,9_In parish churches often omitted2_Two Psalms_H S_CH S_22,9_3_Glory to the Saints..._S_S__4_Six Psalmie_H_H_9,7_As directed by the Typicon, read by the primate_Morning Prayers_S_S_9_5_Great Litany_D L S_S_9 _6_God the Lord with verses_D_CH S_9_In voice

Matins 1_Six Psalmie_H_H_2_As directed by the Typicon, read by the primate. _Morning prayers_S_S_2_2_Great litany_D L S_S_2_3_God the Lord with verses_D_H S_2_In the voice of the week. According to uk. Typ., proclaimed by the canonarch. _Troparia on God the Lord_L_O M_2,48,52_T: Vsk voice x2 (O); Glory: M, And now: B

4. Matins in the 4th century Sylvia-Eteria describes the daily Matins in the Church of the Resurrection very briefly: "At dawn, morning songs begin. And then the bishop comes ..." - i.e. the beginning of Matins is performed without a bishop: by priests or deacons for monastics,

Matins Glory to God in the highest, and peace on earth, goodwill towards men (thrice). Lord, open my mouth, and my mouth will proclaim Your praise (twice). And the Six Psalm is read. The priest in front of St. reads morning prayers through the doors

8. Everyday Vespers Everyday Vespers is celebrated on the eve of those days in which neither the great nor the middle feast takes place; it takes place on weekdays, as well as on the eve of the small holidays of the first category of the "sex" and partly on the eve of the small holidays of the first

Lenten Matins It begins in the same way as the usual everyday one, with the only peculiarity that at the beginning, before the psalms, not only “Come let us worship”, but “Holy God” after “Our Father” is read. Instead of "God is the Lord", "Alleluia" of the voice is sung, and instead of a troparion to the saint -

Matins, see: Services of the daily circle; morning

Matins The second part of the All-Night Vigil - Matins reminds us of the times of the New Testament: the appearance of our Lord Jesus Christ into the world for our salvation and His glorious Resurrection. The beginning of Matins directly points us to the Nativity of Christ. It begins with the praise of the angels,

In detail: the follow-up to Matins for kliros - from all open sources and different parts of the world on the site site for our dear readers.

April 8, 2018. Bright Christ's Resurrection EASTER. (doc rtf pdf) The Service includes: Midnight Office, Matins, Hours, Liturgy and Paschal Vespers.

April 7, 2018. Annunciation of the Most Holy Theotokos on Great Saturday. (doc rtf pdf) Includes Vespers of Great Friday with the removal of the Shroud.

Last page update: 10.08.2017 18:14:44

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Follow-up of the All-Night Vigil

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Great Canon of St. Andrew of Crete

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Follow-up prayer singing on the Sunday of the Triumph of Orthodoxy

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Liturgy of the Presanctified Gifts

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Holy Week

Matins on Great Thursday

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Sequence of the Hours, Vespers and Liturgy on Great Thursday

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Matins on Great Five

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Table of contents [Show]

Miscellaneous

• Cell books of Archimandrite John (Krestiankin)

A series of handwritten books compiled and written by Fr. John (Krestyankin), containing the favorite prayers of the Father, penitential reflections and patristic instructions.

Charter-scheme of the All-Night Vigil

Brief charter-scheme of the All-Night Vigil

Great Vespers (in conjunction with Matins)

The royal doors open. Altar burning.

Deacon: Arise.

Choir: God bless.

Priest: Glory to the Saints...

Come, let's bow ... (three times). Incense of the entire temple.

Choir: Bless the Lord, O my soul... (Psalm 103).

The royal doors are closed.

Luminary prayers (secretly recited by the priest).

Great Litany: Let us pray to the Lord in peace. As befits Thee... (exclamation).

Singing of the 1st antiphon of the 1st kathisma. And reading the 1st kathisma

Litany small: Packs and packs ... Like Your power ...

Lord, cry out and stichera on the Lord, cry out.

(Incense of the whole temple.)

And now. Theotokion dogmatist or stichera.

The royal doors open. Entrance with a censer.

Light Quiet

Prokimen.

The royal doors are closed.

Parimias (if any).

The litany of the abyss: Rzem all ... Like the Merciful and Humanitarian ...

Grant, Lord...

Litany of supplication: Let us fulfill the evening prayer... Yako is Good and Lover of mankind...

Poetry on the poem.

Now you let go… the Trisagion. Our Father... For Yours is the Kingdom...

The royal doors open.

Troparion. (Incense of bread, if there was lithium.)

Blessing of loaves (if there was lithium).

Be the Name of the Lord...

I will bless the Lord ... (Psalm 33), ending with the words: ... they will not be deprived of any good.

God bless you... Amen.

The royal doors are closed.

Matins (with polyeleos)

Six Psalms (Psalms: 3, 37, 62, 87, 102 and 142).

Morning prayers (the priest reads secretly).

Great litany. For all glory befits Thee...

God the Lord, and appear to us ...

Small Litanies.

The royal doors open.

Polyeleos. Praise the Name of the Lord ... Greatness (if any).

Incense of the entire temple.

On the Sunday All-Night Troparion: The Angelic Cathedral was surprised ...

Little litany. For bless thy name...

Degrees (antiphons).

Bringing out the gospel.

Prokimen.

Gospel reading.

At the Sunday Vigil: Seeing the Resurrection of Christ ...

50th psalm.

Glory. The prayers of the Apostles...

And now. Prayers of the Virgin...

Have mercy on me, O God... (1st verse of Psalm 50)

Stikhira (holiday or Sunday)

Save, O God, Thy people... With mercy and generosity...

The royal doors are closed.

After the 3rd ode of the canon, a small litany. Like you ecu our God...

After the 6th ode of the canon, a small litany. You are the King of the world...

According to the 8th ode of the canon:

Let us exalt the Mother of God and Mother of Light with songs.

Incense of the entire temple.

My soul magnifies the Lord...

According to the 9th ode of the canon, a small litany. As if all the Powers of heaven praise Thee ...

Exapostilary (light).

Every breath...

Poems for praise. And now. Bogorodichen.

The royal doors open.

Glory to Thee, Who showed us the light.

Praise is great.

Troparion is dismissive and Theotokos.

Eternal Litany: Have mercy on us, O God... For You are Merciful and Lover of mankind...

Litany of supplication: Let us fulfill the morning prayer... Like a God of mercy and bounty...

Wisdom. bless. Shii is blessed ...

Confirm God...

Holy Mother of God, save us.

The most honest Cherub…

Glory to Thee, Christ God... Glory, and now, Lord, have mercy (thrice). bless.

The release is great. Perennial.

The royal doors are closed. Reading 1st hour.

Brief statute-scheme of Hours

First hour

(After the dismissal of Matins.)

Ps. 5: Give ear to my words, O Lord...

Ps. 89: Lord, Thou hast been our refuge...

Ps. 100: I will sing mercy and judgment...

Glory, and now.

Alleluia (three times).

Lord, have mercy (three times).

And now - the Theotokos: What shall we call Thee ...

Direct my steps... May they be fulfilled...

Trisagion

Our Father.

Kontakion of a feast or saint.

Lord have mercy (40 times).

For any time...

Lord, have mercy (three times).

Glory, and now.

The most honest Cherub…

God bless us...

Christ, True Light...

Chosen Governor...

Glory to Thee, Christ God...

Glory, and now.

Lord, have mercy (three times).

bless. Vacation

third hour

Blessed be our God...

King of Heaven...

Trisagion.

Our Father.

Lord have mercy (12 times).

Glory, and now.

Come, let us bow (three times).

Ps. 16: Hear, O Lord, my righteousness...

Ps. 24: To Thee, O Lord, I lift up my soul...

Ps. 50: Have mercy on me, God...

Glory, and now.

Alleluia (three times).

Lord, have mercy (three times).

Glory is the troparion of a feast or a saint.

And now - the Theotokos: Mother of God, You are the vine ...

Lord God bless...

Trisagion.

Our Father.

Kontakion of a feast or saint.

Lord have mercy (40 times).

For any time...

Lord, have mercy (three times).

Glory, and now.

The most honest Cherub…

Bless in the name of the Lord, father.

Through the prayers of our holy fathers...

Lord God Almighty Father...

sixth hour

(After the prayer of the third hour.)

Come, let us bow (three times).

Ps. 53: God, save me in your name...

Ps. 54: Inspire, O God, my prayer...

Ps. 90: Alive in the help of the Most High ...

Glory, and now.

Alleluia (three times).

Lord, have mercy (three times).

Glory is the troparion of a feast or a saint.

And now - the Theotokos: Like not imams of boldness ...

Soon let us anticipate...

Trisagion.

Our Father.

Kontakion of a feast or saint.

Lord have mercy (40 times).

For any time...

Lord, have mercy (three times).

Glory, and now.

The most honest Cherub…

Bless in the name of the Lord, father.

Through the prayers of our holy fathers...

Prayer: God and Lord of hosts ...

ninth hour

Blessed be our God...

King of Heaven...

Trisagion.

Our Father.

Lord have mercy (12 times).

Glory, and now.

Come, let us bow (three times).

Ps. 83: If Thy village is beloved...

Ps. 84: ecu favored, O Lord, thy land.

Ps. 85: Incline, O Lord, Thy ear...

Glory, and now.

Alleluia (three times).

Lord, have mercy (three times).

Glory is the troparion of a feast or a saint.

And now - the Theotokos: For the sake of us, be born of the Virgin ...

Don't betray us to the end...

Trisagion.

Our Father.

Kontakion of a feast or saint.

Lord have mercy (40 times).

For any time...

Lord, have mercy (three times).

Glory, and now.

The most honest Cherub…

Bless in the name of the Lord, father.

God bless us...

Prayer: Sovereign Lord, Jesus Christ our God...

Deacon: Bless, lord.

Priest: Blessed is the Kingdom of the Father and the Son and the Holy Spirit, now and forever and forever and ever.

Choir: Amen.

Deacon: Let us pray to the Lord in peace.

Choir:Lord have mercy.

Great Litany

Deacon: Let us pray to the Lord in peace.

choir : Lord have mercy. (For each request.)

For Heavenly peace and the salvation of our souls, let us pray to the Lord.

For the peace of the whole world, the well-being of the Holy Churches of God and the unity of all, let us pray to the Lord.

About our great Lord and Father, His Holiness the Patriarch (name), and about our Lord, His Grace Metropolitan (or: archbishop, or: bishop) (name), honorable presbytery, in Christ the diaconate, for all the clergy and people, let us pray to the Lord.

For our God-protected country, its authorities and army, let us pray to the Lord.

About this city in every city, country, and by the faith of those who live in them, let us pray to the Lord.

For the well-being of the air, for the abundance of the fruits of the earth and for peaceful times, let us pray to the Lord.

About floating, traveling, sick, suffering, captives and about their salvation. Let's pray to the Lord.

Our Most Holy, Most Pure, Most Blessed, Glorious Lady Our Lady and Ever-Virgin Mary, with all the saints remembering ourselves and each other, and our whole life to Christ our God.

Choir:You, Lord.

Priest: All glory, honor and worship, to the Father and the Son and the Holy Spirit, is due to You, now and forever and forever and ever.

Choir:Amen.

Choir:Amen.

figurative antiphons

First antiphon

Everyday antiphons (they are printed after the pictorial ones) are supposed to be sung on weekdays, with the exception of special instructions.

Bless, my soul, the Lord. / Blessed are you, Lord. / Bless, my soul, the Lord, / and all my inner Name is His holy.

Bless, my soul, the Lord, / and do not forget all His rewards. Who cleanses all your iniquity, / heals all your ailments. Who delivers your stomach from decay, / who crowns you with mercy and bounties. Fulfilling your desire in good: / your youth will be renewed, like an eagle .. Do alms, Lord, / and the fate of all the offended. The tale of His way to Moses, / His desires to the sons of Israel .. The Lord is generous and merciful, / long-suffering and much merciful. Not completely angry, / below the age of enmity. He did not give us food according to our iniquity, / He gave us food according to our sin. Like the height of heaven from the earth, / the Lord affirmed His mercy on those who fear Him. Eliko separated the east from the west, / removed our iniquity from us. As the father is generous to the sons, / Lord have mercy on those who fear Him. As He knows our creation, / I will remember, as the dust of Esma. A man, like the grass of his days, / like a green flower, tacos will bloom. It is like a spirit passing through it, / and it will not, / and no one will know his place.

The mercy of the Lord is from age to age / on those who fear Him. And His truth is on the sons of sons, / keeping His covenant, / and remembering His commandments / I do. The Lord in heaven has prepared His Throne, / and His Kingdom possesses all. Bless the Lord, His angels, / strong in strength, who do His word, / hear the voice of His words. Bless the Lord, all His might, / His servants, who do His will. Bless the Lord, all His works, / in every place of His dominion. Glory to the Father and the Son and the Holy Spirit.

And now and forever and forever and ever. Amen.

Bless, O my soul, the Lord, / and all my interior, His holy name. / Blessed are you, Lord.

Litany small

Deacon:

choir : Lord have mercy.

Intercede, save, have mercy and save us, O God, by Your grace.

Choir:Lord have mercy.

Choir:You, Lord.

Priest:

X op:Amen

Exclamation: For Your dominion and Yours is the Kingdom, and the power and the glory, of the Father and the Son and the Holy Spirit, now and forever and forever and ever.

Choir:Amen. Glory to the Father and the Son and the Holy Spirit.

Second antiphon

Praise, my soul, the Lord. / I will praise the Lord in my stomach, / I will sing to my God as long as 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: / in that day they will perish. all his thoughts. Blessed is the God of Jacob his helper, / his hope is in the Lord his God. Who created heaven and earth, / the sea and all that is in them.

Who keeps the truth for ever, / 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 downcast, / The Lord loves the righteous. The Lord guards the aliens, / he will accept a sire and a widow, / and destroy the path of sinners. The Lord will reign forever, / your God, Zion, forever and ever. And now and forever and forever and ever. Amen.

Song of the Lord Jesus Christ

Litany small

Deacon: Again and again let us pray to the Lord in peace.

choir : Lord have mercy.

Intercede, save, have mercy and save us, O God, by Your grace.

Choir:Lord have mercy.

Our Most Holy, Most Pure, Most Blessed, Glorious Lady Our Lady and Ever-Virgin Mary, with all the saints, remembering ourselves, and each other, and our whole life to Christ our God.

Choir:You, Lord.

Priest: For Your dominion, and Yours is the Kingdom, and the power, and the glory, of the Father and the Son and the Holy Spirit, now and forever and forever and ever,

X op:Amen

For God is good and humane, and we send glory to You, Father and Son and Holy Spirit, now and forever and forever and ever.

Choir:Amen.

Third antiphon. Blessed are

Remember us in Your Kingdom, O Lord, / when You come into Your Kingdom.

Blessed are the poor in spirit, / for theirs is the Kingdom of Heaven.

Blessed are those who mourn, / as if 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, / as if there will be mercy.

Blessed are the pure in heart, / for they will see God.

Blessed are the peacemakers, / for they shall be called sons of God.

Blessed are the exiles for the sake of righteousness, / for those are the Kingdom of Heaven.

Blessed are you, when they reproach you, / and they will marry you, and they will say every evil word against you, lying for My sake.

Rejoice and be glad, / as your reward is many in heaven Glory to the Father and the Son and the Holy Spirit. And now and forever and forever and ever. Amen.

Antiphons everyday (everyday)

Antiphon 1st

It is good to confess to the Lord. .

It is good to confess to the Lord, / and sing to Your name, O Most High. Through the prayers of the Mother of God, Savior, save us

1Proclaim thy mercy in the morning,/and thy truth every night. Through the prayers of the Mother of God, Savior, save us

For the Lord our God is right, and there is no unrighteousness in Him. Through the prayers of the Mother of God, Savior, save us

Glory to the Father and the Son and the Holy Spirit: Through the prayers of the Mother of God, Savior, save us

And now and forever and forever and ever. Amine. Through the prayers of the Mother of God, Savior, save us

Antiphon 2nd

The Lord reigns, clothed in splendor. Through the prayers of your saints, O Savior, save us.

The Lord reigned, clothed in beauty, / the Lord was clothed with strength, and girded. Through the prayers of your saints, Savior, save us

For establish the universe, / even it will not move. Through the prayers of your saints, Savior, save us

Thy testimonies are vehemently assured: / holiness befits Thy house, Lord, in the longitude of days. Through the prayers of your saints, Savior, save us

Glory, and now:

Song of the Lord Jesus Christ

The only-begotten Son and Word of God, Who is immortal, / and deigning our salvation for the sake of / be incarnated from the Holy Mother of God and Ever-Virgin Mary, / immutably incarnated; / crucified, O Christ God, righting death by death, / who alone is the Holy Trinity, / glorified by the Father and the Holy Spirit, save us.

Antiphon 3rd

Come, let us rejoice in the Lord, / let us exclaim to God our Savior. Save us, Son of God, / in the saints wondrous, singing Ty: alleluia.

Let us go before His face in confession, / and in a psalm let us exclaim to Him: Save us, Son of God, / in the saints marvelous, singing to Ty: Alleluia.

Like God is the Great Lord, / and the King is Great over all the earth. Save us, Son of God, / in the saints wondrous, singing Ty: alleluia.

For in His hand are all the ends of the earth, / and the heights of the mountains of That are. Save us, Son of God, / in the saints wondrous, singing Ty: alleluia.

For that is the sea, and that you create, and you create dry land with his hand. Save us, Son of God, / in the saints wondrous, singing Ty: alleluia.

Entrance with the gospel

Deacon: Let's pray to the Lord.

Lord have mercy.

Deacon (proclaims): Wisdom, I'm sorry.

Choir:Come, let us bow down and fall down to Christ. Save the Son of God, risen from the dead, singing to Ty: alleluia.

Troparia and kontakia

reading. Or: Reading the Epistle of the Holy Apostle Paul to the Romans.)

Deacon: Let's go.

Reading of the Apostle. When the reading is over, the priest says to the reader: Peace you.

Reader: And your spirit.

Deacon: Wisdom.

Reader: Alleluia, voice...

The choir sings “Alleluia” - three times to the indicated voice, the reader pronounces the alleluia (special verses printed in the same place as the prokimens (at the end of the Apostle, for example).) choir: “Alleluia”, the reader - the second verse of the alleluia, the choir post in the third times Alleluia.

Deacon: Bless, master, the evangelizer of the holy apostle and evangelist (name of the evangelist).

The priest, blessing him, says: God, through the prayers of the holy, glorious, all-glorious apostle and evangelist (name), may he give you a word to him who proclaims the gospel with great power, in fulfillment of the gospel of his beloved Son, our Lord Jesus Christ.

Deacon: Amen.

Priest: Wisdom, forgive us, let us hear the holy Gospel. Peace to all.

Choir: And your spirit.

Deacon: From (Name) holy gospel reading.

Choir:

Priest: Let's go.

And read the Gospel. After finishing reading

chorus:Glory to Thee, Lord, glory to Thee.

Litany abyssal

Deacon: Rtsem all with all my heart, and from all our thoughts, Rtsem.

Choir:Lord have mercy.

Lord Almighty, God of our fathers, we pray to you, hear and have mercy.

Choir:Lord have mercy. (Three times, for each request)

We also pray for our Great Lord and Father, His Holiness the Patriarch (name), and about our Lord, His Grace Metropolitan (or: archbishop, or: bishop) (name), and all our brethren in Christ.

We also pray for our God-protected country, its authorities and army, so that we live a quiet and silent life in all piety and purity.

We also pray for the blessed and ever-memorable creators of this holy temple (if in a monastery: this holy monastery), and about all the older fathers and brothers. lying here and everywhere, Orthodox.

We also pray for mercy, life, peace, health, salvation, visitation, forgiveness and forgiveness of the sins of God's servants. brethren of this holy temple (if in a monastery: holy abode).

We also pray for those who are fruitful and virtuous in this holy and all-honourable temple, for those who labor, sing and come forward, expecting great and rich mercy from You.

Priest: For God is merciful and humane, and we send glory to you, the Father and the Son and the Holy Spirit, now and forever and forever and ever.

Choir:Amen.

In some lengths of the church year (except for the Twelfth and Temple Feasts), after the special litany, the following litany for the departed is read, with open royal aratahs and with a censer:

Deacon: Have mercy on us, O God, according to Your great mercy, we pray to You, hear and have mercy.

Choir:Lord have mercy. (for each request).

We also pray for the repose of the souls of the departed servants of God (names) and about the hedgehog to be forgiven by them for every sin, voluntary and involuntary. As if the Lord God would make their souls, where the righteous rest. Mercy of God, the Kingdom of Heaven and the remission of their sins from Christ, the King of Death and our God, we ask.

Choir:Give me Lord.

Deacon: Let's pray to the Lord.

Choir:Lord have mercy.

Priest: Like you are the resurrection, and the belly, and the rest of your dead servants (name), Christ our God, and we send glory to You, with Your Father without beginning and Your Most Holy and Good and Life-giving Spirit, now and forever and forever and ever.

Choir:Amen.

The royal gates are closing

Litany for the catechumens

Deacon: Pray, Announcement, Lord.

Choir:Lord have mercy, (For each petition,).

Faithful, let us pray for the catechumens, that the Lord have mercy on them.

He will pronounce them with the word of truth.

Reveal the gospel of truth to them.

He will unite them with His Holy Ones, Councilors and Apostles of the Church.

Save, have mercy, intercede and save them, O God, by Your grace.

Announcement, bow your heads to the Lord.

Choir:You, Lord.

Yes, and these with us glorify Thy most honorable and magnificent Name, the Father and the Son and the Holy Spirit, now and ever and forever and ever.

Choir:Amen.

Deacon: Elitsy announcement, exit, announcement, exit; Announcements, come out. Yes, no one from the catechumens, faithful figurines, again and again, let us pray to the Lord in peace.

Choir:Lord have mercy.

Deacon: Intercede, save, have mercy and save us, O God, by Your grace.

choir : Lord have mercy.

Deacon: Wisdom.

Priest: As befits You all glory, honor and worship, the Father and the Son and the Holy Spirit, now and forever and forever and ever.

Choir:Amen.

Small Litany

Deacon: Again and again let us pray to the Lord in peace.

Choir:Lord have mercy. (For each request).

About the peace from above and the salvation of our souls. Let's pray to the Lord.

For the peace of the whole world, the well-being of God's holy Churches and the unity of all, let us pray to the Lord.

For this holy temple and for those who enter it with faith, reverence and fear of God, let us pray to the Lord.

For deliverance to us from all sorrow, anger and need, let us pray to the Lord.

Intercede, save, have mercy and save us, O God, by Your grace.

Deacon: Wisdom.

Priest: As if we always keep under Your power, we send glory to You, the Father and the Son and the Holy Spirit, now and forever and forever and ever.

The royal gates open

Choir:Amen, And sings the Cherubic Hymn Instead of the Cherubic liturgy on Maundy Thursday, “Thy Secret Supper ...” is sung, and on Great Saturday - “Let all flesh be silent ...”. )

Even the Cherubim secretly forming and the Life-Giving Trinity the Trisagion hymn humming, now let us lay aside all worldly care ...

Great Entrance

Deacon: Our Great Lord and Father (name), (name of the diocesan bishop), May the Lord God remember in His Kingdom, always, now and forever, and forever and ever.

Priest: May the Lord God remember you and all Orthodox Christians in His Kingdom, always, now and naturally, and forever and ever.

Choir:Amen.

As if we would raise the King of all with angelic invisibly dorinosima chinmi. Alleluia, alleluia, alleluia.

Pleading Litany

Deacon: Let's fulfill our prayer to the Lord.

Choir:Lord have mercy. (For each request).

Let us pray to the Lord for the offered honest gifts.

For this holy temple and for those who enter it with faith, reverence and fear of God, let us pray to the Lord.

For deliverance to us from all sorrow, anger and need, let us pray to the Lord.

Intercede, save, have mercy and save us, O God, by Your grace.

The day of everything is perfect, holy, peaceful and sinless, we ask the Lord.

choir : Give it, Lord. (For each request).

Forgiveness and forgiveness of our sins and transgressions, we ask the Lord.

The rest of the time of our belly in peace and repentance, end, we ask the Lord.

The Christian death of our belly, painless, shameless, peaceful, and a good answer at the Terrible Judgment of Christ, we ask.

Our Most Holy, Most Pure, Most Blessed, Glorious Lady Our Lady and Ever-Virgin Mary, with all the saints, remembering ourselves, and each other, and our whole life to Christ our God.

Choir:You, Lord.

Priest: By the bounties of Thy Only Begotten Son, blessed be Thou with Him, with Thy Most Holy and Good and Life-Giving Spirit, now and forever and throughout the rivers of ages.

Choir:Amen.

Priest: Peace to all.

Choir:And spirit to your.

Deacon: Let us love one another, but confess with unanimity.

Choir:Father and Son and Holy Spirit, Trinity, one in essence and indivisible.

Deacon: Doors, doors, let us pay attention to wisdom.

The curtain of the royal doors opens

Symbol of faith

1 I believe in the One God, the Almighty Father, the Creator of heaven and earth, visible to all and invisible. 2And in one Lord Jesus Christ, the Son of God, the Only Begotten, who was born of the Father before all ages. Light from Light, true God from true God, begotten, uncreated, consubstantial with the Father, Whom all was. 3 For our sake, man, and for our salvation, who descended from Heaven, and became incarnate from the Holy Spirit and the Virgin Mary, and became human. 4 He was crucified for us under Pontius Pilate, and suffered, and was buried. resurrected on the third day according to the Scriptures. 6 And ascended into heaven, and sits at the right hand of the Father. 7 And the packs of the one to come with glory to be judged by the living and the dead, and His kingdom will have no end. 8 And in the Holy Spirit, the Lord, the Giver of Life, Who proceeds from the Father, Who with the Father and the Son is worshiped and glorified, who spoke the prophets. 9Into one Holy Catholic and Apostolic Church. 10I confess one Baptism for the remission of sins. 11I look forward to the resurrection of the dead, 12and the life of the age to come. Amen.

Deacon: Let's become good, let's stand with fear, let's pay attention, Bring the Holy Exaltation in the world.

Choir:Grace of the world, sacrifice of praise.

Priest: The grace of our Lord Jesus Christ, and the love of God and the Father, and the communion of the Holy Spirit, be with you all.

Choir:And with your spirit.

Priest: Woe is our hearts.

Choir:Imams to the Lord.

Priest: Thank the Lord.

Choir:It is worthy and righteous to worship the Father and the Son and the Holy Spirit, the Trinity Consubstantial and Indivisible.

Priest: Singing a victorious song, crying out, calling out and saying:

Choir: Holy, Holy, Holy is the Lord of Hosts, heaven and earth are full of Thy glory; hosanna in the highest, blessed is He who comes in the Name of the Lord, hosanna in the highest.

Priest: Take, eat, this is my body, which is broken for you for the remission of sins. (At the liturgy of St. Basil the Great, these exclamations begin with the words: “Give to His holy disciple and apostle, rivers ...”).

Choir:Amen.

Priest: Drink from her all, this is My Blood of the New Testament, which is shed for you and for many for the remission of sins.

Choir:Amen.

Priest: Yours from Yours brings you about everyone and for everything.

Choir:I'll eat you. We bless you, we thank you, Lord, and we pray to you. our God.

Priest: Quite about the Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary.

Choir: 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.

(On the Twelfth Feasts and their after-feasts, instead of “Worthy…”, the refrain and irmos of the 9th ode of the canon (the so-called “stagnant”) are sung, they are indicated in the services of the holidays. On Great Thursday, the irmos of the 9th ode “Wanderings of the Lady… ”, on Great Saturday - “Do not cry for Me, Mati ...”, on the Week of Vay - “God is the Lord ...”.

If the liturgy of St. Basil the Great, instead of “Worthy ... we sing: “He rejoices in You. Graceful, every creature, an angelic cathedral and the human race, consecrated to the temple and paradise, verbal, virginal praise, God was incarnated from Nezha and the Child was, our God before eternity; for Thy bed made Thy throne, and Thy womb made larger than the heavens. Every creature rejoices in Thee, O Gracious One, glory to Thee.”

Priest: Remember first, Lord, our Great Lord and Father (name), His Holiness Patriarch of Moscow and All Rus', and Our Lord Most Reverend (name of diocesan bishop), also grant to Your holy Churches in the world, whole, honest, healthy, long-lived, the right to rule the word of Your truth.

Choir:And everyone and everything.

Priest: And give us with one mouth and with one heart to glorify and sing the Most Honorable and Your Glorious Name, the Father and the Son and the Holy Spirit, now and ever and forever and ever.

Choir:Amen.

Priest: And may the mercies of the Great God and our Savior Jesus Christ be with you all.

Choir:And with your spirit.

Litany of supplication

Deacon: All the saints have remembered, again and again, let us pray to the Lord in peace.

Choir:Lord have mercy. (For each request).

For the brought and consecrated Honest Gifts, let us pray to the Lord.

As if our God, who loves mankind, accept me into the holy, and heavenly, and mental Altar, into the stench of spiritual fragrance, will send us Divine grace and the gift of the Holy Spirit, let us pray.

O deliver us from all sorrow, anger and need, let us pray to the Lord.

Intercede, save, have mercy and save us, Your grace

The day of everything is perfect, holy, peaceful and sinless, we ask the Lord.

Choir:Give me Lord. (For each request).

Deacon: The angel is peaceful, faithful mentor, guardian of our souls and bodies, we ask the Lord.

Forgiveness and forgiveness of our sins and transgressions, we ask the Lord.

Kind and useful to our souls and peace of the world, we ask the Lord.

The rest of the time of our belly in peace and repentance, we ask the Lord to die.

The Christian death of our belly, painless, shameless, peaceful, and a good answer at the Terrible Judgment of Christ, we ask.

Having asked for the union of faith and the communion of the Holy Spirit, let us commit ourselves, and each other, and our whole life to Christ God.

Choir:You, Lord.

And vouchsafe us, Master, with boldness, uncondemned dare to call on You, Heavenly God the Father, and say:

Chorus (or all those praying): Our Father, Who art in Heaven! Hallowed be Thy Name, Thy Kingdom come, Thy will be done, as in heaven and on earth. Give us our daily bread today, and forgive us our debts, just as we forgive our debtors; and lead us not into temptation, but deliver us from the evil one.

Priest: For yours is the kingdom, and the power, and the glory. Father and Son and Holy Spirit, now and forever and forever and ever.

Choir:Amen.

Priest: Peace to all.

Choir:And your spirit.

Deacon: Bow your heads to the Lord,

Choir:You, Lord.

Priest: Grace, and generosity, and the love of mankind of Your Only Begotten Son, blessed be Thou with Him, with Your Most Holy and Good and Life-giving Spirit, now and ever and forever and ever.

Choir: Amen.

The royal doors and the veil are closed.

Deacon: Let's go.

Priest: Holy to the holy.

Choir:One is Holy, one is Lord Jesus Christ, to the glory of God the Father. Amen.

involved

(Any communion ends with a triple “alleluia.” The charter on singing the sacramental verses is found in liturgical books, along with the charter on prokiemns and alliluaries, and with rare exceptions is similar to the latter, that is, when two Apostles are read, two sacraments are sung, however, “alleluia” is sung only after the second.

On Sunday: Praise the Lord from heaven, praise Him in the highest. Alleluia, alleluia, alleluia.

On Monday: Create Thy angels spirits, and Thy servants fiery flame.

In Tuesday:

On Wednesday:

On Thursday:

On Friday: Thou hast made salvation in the midst of the earth, O God.

On Saturday: Rejoice, righteous ones, in the Lord, praise is due to the upright.

Mortuary: Blessed, I have chosen and received Thou, O Lord, and their memory to generation and generation.

On the feasts of the Mother of God: I will take the cup of salvation and call on the Name of the Lord.

On the feasts of the apostles: Their pronouncements have gone out to all the earth, and their words to the ends of the world.

In the days of memory of the saints: In eternal memory there will be a righteous man, from the hearing of evil he will not be afraid.

The royal doors open.

The deacon, taking out the Holy Chalice, proclaims: With the fear of God and faith, proceed!

Passes the Chalice to the priest.

choir : Blessed is He who comes in the Name of the Lord, God the Lord and appear to us. On Easter week, “Christ is Risen…” is sung. )

Priest (and with him all who wish to receive communion): 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, but from them I am the first. I also believe that this is Your most pure Body, and this is Your most precious Blood. I pray to Thee: have mercy on me, and forgive my sins, voluntary and involuntary, even in word, even in deed, even in knowledge and ignorance, and make me unjudgmentally partake of Your most pure sacraments, for the remission of sins, and into eternal life. Amen.

Communion of the laity, the priest says: Servant of God Communion (Name) The Honest and Holy Body and Blood of the Lord and God and our Savior Jesus Christ, for the remission of your sins and for Eternal Life.

Chorus (during communion):Accept the Body of Christ, Taste the Source of the Immortal.(On Maundy Thursday, “Your Secret Supper ...” is sung; and on Easter week - “Christ is risen ...”.)

Priest: Save, O God, Thy people and bless Thy inheritance,

Chorus; We have seen the true Light, / received the Heavenly Spirit, / we have gained the true faith, / We bow to the Indivisible Trinity: / She saved us there. giving - the troparion of the Ascension; and the Trinity Parental Saturday - “The depth of wisdom ...”)

Priest: Always, now and ever, and forever and ever.

Choir: Amen. May our mouths be filled / Your praise, O 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 in Your sanctuary, / learn Your truth all day long. / Hallelujah , alleluia, alleluia. (On Maundy Thursday, instead of “Let them be fulfilled ...”, “Thy secret suppers ...” are sung; on Easter week, “Christ is risen ...”.)

Deacon: Forgive me for the reception of the Divine, Holy, Most Pure, Immortal, Heavenly and Life-Giving, Terrible Christ Mysteries, we worthily thank the Lord.

Choir:Lord have mercy.

Intercede, save, have mercy and save us, O God, by Your grace.

The whole day is perfect, holy, peaceful and sinless asking, to ourselves, and to each other, and our whole life to Christ our God.

Choir:You, Lord.

Priest: For Thou art our Sanctification, and We send glory to you, Father and Son and Holy Spirit, now and forever and forever and ever,

Choir:Amen.

Hierey: S let's go out in peace,

Choir:About the name of the Lord.

Deacon: Let's pray to the Lord.

Choir:Lord have mercy.

Prayer for ammon

Priest (standing in front of 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 with Your Divine power, and do not leave us who trust in You. Grant peace to Thy world, to Thy Churches, to priests, to the army, 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 the Son and the Holy Spirit, now and forever and forever and ever.

Choir:Amen. May the Name of the Lord be blessed from now on and forever (thrice)(On Easter week, “Christ is risen ...”)

Psalm 33

( During the Easter week, “Christ is Risen” is sung many times. )

Choir: I will bless the Lord at all times, / keep His praise in my mouth. My soul will boast in the Lord./Let the meek hear and rejoice. Praise the Lord with me, / and let us exalt His Name together. Seek the Lord, and hear me, / and deliver me from all my sorrows. Come to Him and be enlightened, / and your faces will not be ashamed. This poor man called, and the Lord heard, and / and saved him from all sorrows. The angel of the Lord will encamp around those who fear Him, and deliver them. Taste and see that the Lord is good; / blessed is the man who trusts Nan. Fear the Lord, all His saints, / as there is no deprivation for those who fear Him. Riches impoverished and drunkard: / those who seek the Lord will not be deprived of any good. Come, children, listen to me, / I will teach you the fear of the Lord. Who is a man who wants his belly, / loves to see good days? Keep your tongue from evil, / and your mouth, hedgehog not to speak flattering. Turn away from evil, and do good, / Seek peace, and marry and. The eyes of the Lord are on the righteous / and His ears are on their prayer. The face of the Lord is on those who do evil, / hedgehog consume their memory from the earth. Calling on the righteous, and the Lord heard them, / and deliver them from all their sorrows. The Lord is near the brokenhearted, and saves the humble in spirit. There are many sorrows for the righteous, / and the Lord will deliver them from all of them. The Lord preserves all their bones, not a single one of them will be broken. The death of sinners is cruel, / and those who hate the righteous will sin. The Lord will redeem the souls of His servants, and all who trust in Him will not sin.

Priest: The blessing of the Lord is upon you. That grace and philanthropy, always, now and ever and forever and ever.

Choir:Amen.

Priest: Glory to Thee, Christ God, our Hope, glory to Thee. (On Pascha, on Paschal week and in the celebration of Pascha, instead of “Glory to Thee, Christ God ...” the clergy sing “Christ is risen from the dead, trampling death by death,” and the choir ends: “ And to those in the tombs he gave life.” From the Sunday of Thomas until the celebration of Pascha, the priest says: “Glory to Thee, Christ God, our Hope, Glory to Thee”, I sing the chorus “Christ is Risen…” (Three times)

Choir: Glory, and now. Lord have mercy (Thrice).bless.

Priest pronounces dismissal (on Sunday)

Risen from the dead, Christ, our true God, through the prayers of His Most Pure Mother, the holy glorious and all-praise Apostle, even in the saints of our father John, Archbishop Constantine of the city, Chrysostom (or: voters: 4

The priest, dressed in an epitrachelion and a phelonion (see S.V. Bulgakov. Handbook, Kharkov, 1900, see 778), opens the curtain of the royal gates and, taking a censer, utters an exclamation; "Blessed be our God..." If a deacon participates in the service, then he opens the veil. The veil is open until the dismissal (Typicon, ch. 23).

Reader: "Amen." “Come, let us worship” (when “Alleluia” is sung in the morning (instead of “God is the Lord”) and in general on those days when the prayer “Lord and Master of my life ...” is read at the midnight office, then after the exclamation of the priest, the reader reads not " Come, let's bow down", and "To the Heavenly King...", "Trisagion", "Our Father...", "Lord, have mercy (12 times), "Glory now" and then "Come, let's bow down" - see Book of Hours, Typicon, ch. 9, Monday of the first week of Great Lent, etc.) (thrice) and then reads the psalms: "The Lord will hear you in the day of sorrow..." (Ps. 19), "Lord, by Thy power... "(Ps. 20th). Then "Glory, and now", "Trisagion", "Our Father ..." and troparia: "Save, Lord, Thy people ...", "Glory" ... - "Ascended to the cross by will ...", "And now" - "The intercession of Christians is not shameful ..."

During the reading of the psalms and troparia, the priest performs censing. About incense at the beginning of Matins, the Typicon says:

"The priest, standing before the holy meal and swearing at this, says: "Blessed is our God" (first open the veil) and incenses the holy meal on the cross and the whole altar; like a custom" (Typicon, ch. 9 and 22), just as in the Old Testament it was commanded by God, "let Aaron burn incense over him (over the kivot) with fragrant incense, early early" (Ex. 30, 7) . After burning incense, the priest enters the altar in the "southern country", i.e. door, and incenses the throne.

These psalms "are spoken in the monasteries inertly (slowly), for the hedgehog to the priest the whole brethren" (Hours). In parish churches, the psalmist should also read the psalm slowly, in accordance with the priest's censing. “It is necessary,” says the Typicon, “to listen, reader and priest, when you have speeches:

"For yours is the kingdom..." be it in the midst of the temple" (Typicon 9 ch.).

At the end of the reading, the priest pronounces an abbreviated special litany: "Have mercy on us, God ..." (He pronounces the litany in the altar before the throne with a censer in his hands, see Typikon, ch. 9). After the exclamation: "Like merciful ..." the priest in the altar before the throne, drawing a cross with a censer, proclaims: "Glory to the Saints, and to the Consubstantial ..."

From the week of St. Thomas until the holiday of Pascha, on all these days, matins begin with exclamations: "Glory to the Saints ..." Choir: "Amen" and then sings: "Christ is Risen ..." (three times, obliquely). In some temples, but not everywhere, the priest at this time burns the altar and the entire temple incense. After this, the Six Psalms are read, obligatory among the churches.

Six selected psalms are called the Six Psalms, namely: 3, 37, 62, 87, 102 and 142. It is preceded by the following liturgical texts: "Glory to God in the highest, and on earth peace, good will towards men." This angelic doxology is read three times. Then the verse from Psalm 50 is pronounced twice: "Lord, open my mouth, and my mouth will proclaim Your praise." This is followed by the reading of the first three psalms of the Six Psalms (i.e. 3:37 and 62).

These three psalms are accompanied by a doxology: "Glory, and now." "Alleluia, alleluia, alleluia, glory to Thee, O God" (three times), "Lord, have mercy" (three times) and "Glory, and now." After that, the remaining three psalms of the Six Psalms are read (i.e. 87, 102 and 142). They are concluded with the texts: "Glory now" and "Alleluia, alleluia, alleluia, glory to Thee, O God" (three times).

During the reading of the last three psalms, the priest goes out to the solea and in front of the royal doors, with an uncovered roof, secretly reads the morning prayers. (These prayers are in the Missal, there are twelve of them in total).

After the Six Psalms, the Great Litany follows: "Let us pray to the Lord in peace." After the great litany, the deacon pronounces "God is the Lord..." with verses. The choir sings: "God is the Lord ... (4 times) to the voice of the troparion following him.

If the priest serves without a deacon, then he pronounces the great litany and "God is the Lord" with verses before the royal doors, then he enters the altar by the south door, bows to the throne and takes his place. If a deacon participates in the addition, then the indicated litany, etc. pronounced by the deacon (on the days of Great Lent, as well as on the days of commemoration of the dead, instead of "God is the Lord", "Alleluia" is sung).

After "God is the Lord" troparia are sung. They are sung in the following order:

1. if the service to a saint who has a sixfold sign (or without a sign) does not coincide with the Sabbath service, as well as with the afterfeast and prefeast, then the troparion to the saint is sung (2 times), and on "Glory, and now" - the Theotokos (according to to the voice of the troparion) from the 4th appendix of the Menaion.

2. If there are troparia to two saints in the Menaion, then the troparion to the first saint is sung twice, on "Glory" - a troparion to another saint - (once) and on "And now" - Theotokos according to the voice of "Glory".

3. If the service to the saint coincides with Saturday, then the Theotokos is sung on Sunday according to the voice of "Glory".

4. If the service to the saint coincides with the pre-feast or after-feast, then the Theotokos is not sung at all, but the troparia are sung in this way: the troparion is sung twice for the feast .. "Glory" - to the saint, "And now" - to the feast.

After the singing of the troparions, a versification of 2 or 3 ordinary kathismas follows (See Typikon, ch. 17). After each kathisma, if the memory of a saint (six-fold or without a sign at all) coincides with the Sabbath, fore-feast and after-feast, a small litany is supposed. If the service to the saint does not coincide with these days, then the litany between the kathisma is not supposed and the reader ends the kathisma: "Alleluia, alleluia, alleluia, glory to Thee, O God" (three times), (after the kathisma, according to the Charter, "reading in the explanatory Gospel" - see Typikon, 2,3,4,9 and other chapters; from which books this reading comes and what order it follows, is indicated in the 10th chapter of the Typicon. In practice, these readings are omitted), "Lord, have mercy" (three times). Next, a sedalen is read (sedalen is a text that followed the kathisma, during the reading or singing of which earlier, as during kathismas, it was allowed to sit down).

Sedals, according to the instructions of the Typicon, are taken either from the Oktoechus, or from the Menaion, or from the Triodion.

There are cases that on the same morning, when the holidays coincide, sedals are relied upon after the kathisma to two festivities. In this case, some sedals are read or sung after the kathismas, while others (also placed after the kathismas) are read after the polyeleos, or after the 3rd ode of the canon (see Typicon, Feb. 9, 24; Apr. 23; May 8, etc.).

After the sedal of the last kathisma, the 50th psalm is read. Psalm 50 is followed by a canon.

The canon consists of 9 songs. The first verse of each song is called "irmos", i.e. "connection" - a model for other verses following it, which are called "troparia". The number of troparia varies.

The expression: "The Charter prescribes to read the canon at 16, at 14, at 12, at 8, at 6, at 4" - is an indication for execution. times to make the specified number. For this, the troparia are repeated or the troparia of the second and third canons are introduced. Such a connection is motivated by the combination of several celebrations in one service. Chapter 11 of the Typicon contains rules on how to connect various canons together.

The connection between the troparia and the corresponding song is the irmos. To sing the irmos, sometimes both faces converged in the middle of the temple. From here this irmos got the name "katavasia" - "convergence".

On the greatest holidays, katavasia consists of the initial irmos. On other holidays, including Sundays, irmos of another "kindred or close" holiday serve as a catavasia; on weekdays, the irmos of the last canon serves as a catavasia, and it is sung after 3,6,8 and 9 songs. During Great Lent, katavasia sometimes replaces the irmos, i.e. irmos is sung only as a katavasia. In the Typicon, in 19 ch. there is a special instruction on the order of singing katavasias for the whole year.

After the 3rd, 6th and 9th odes of the canon, small litanies are relied upon with the corresponding exclamations of the priest. In addition, these same songs (i.e. 3,6 and 9th) are accompanied by: 3rd - ipakoi and sadal, 6th - kontakion and ikos; 9th - luminary and exalostylary (after the 3rd ode, a small litany and a sedal, according to the Charter, the reading of Zlatoust's "Margarita" and Simeon Metaphrastus is supposed to be read, and after the 6th ode, a small litany and a kontakion with an ikos, the reading of the "Prologue" is supposed or "Synaxarion", owned in most cases by the talented Nicephorus Callistus - (XIV century.) But in practice, these readings are not used at all.).

During the reading of the 8th ode of the canon, the deacon first censes the entire altar, then censes the iconostasis, and at the end of the singing of the katavasia stands in front of the image of the Mother of God and proclaims:

“Let us exalt the Theotokos and Mother of Light in songs” (Typicon, ch. 2) The choir sings: “My soul magnifies the Lord ...” The deacon continues to burn incense (censing the choir, those praying and the whole temple).

On the twelfth holidays, their celebrations, as well as some other days, special refrains are sung, beginning with the words: "Magnify, my soul ..." This is described in detail in the 20th chapter. Typicon: "O hedgehog, when the Most Honest One is sung and when it is not sung."

After the 9th ode, if the daily service is performed, "It is worthy to eat ..." is sung, and then a small litany.

The small litany is pronounced by the priest in the altar, and by the deacon in front of the royal doors.

After the litanies, a luminary or exapostilary is laid.

There is a special chapter in the Typikon (16th): "About the lamps at Matins. According to the 9th" song, after "Worthy" what they say in the week, except for the week. "This chapter indicates the order in which the lamps of Oktoikh and Menaion are sung So, on weekdays, except for Saturdays, at first the luminary of the Oktoikh is sung, and then on "Glory" - the luminary of the Menaion, on "And now" - "Theotokos", and on Wednesday and Friday - the Holy Cross of the Oktoikh. Menaia, and then on "Glory" the luminaries of Oktoikh are sung, on "And now" - the Theotokos.

But the luminary of the Octoechos is omitted if the celebration of the saint is performed with great doxology, polyeleos, all-night vigil, and then the luminaries are sung only from the Menaion or Triodion.

When the polyeleos are sung at matins, then the luminary or exapostilaria are related to the gospel read at matins. Such, for example, are the Sunday Exapostilaria (Oktoikha), the number of which, like the Sunday morning Gospels, is eleven.

Psalms are read after the luminary - exapostilarium. These psalms are called "praises". "Praise the Lord from heaven..." (148 Ps.), "Sing a new song to the Lord..." (149 Ps.) and "Praise the Horns..." (150 Ps.).

To these psalms is added the daily doxology. There is a difference in the doxology which is sung and which is read at Matins. The doxology that is sung ends with the singing of an angelic song: "Holy God, Holy Mighty, Holy Immortal, have mercy on us." The doxology, which is read, ends with the words of the prayer: "Vouchee, Lord, on this day ..." (see the Book of Hours and the Followed Psalter).

After the exclamation of the priest, the choir sings the stichera on the verse. Special stichera are sung from the Oktoech for each weekly day (Tipikom, ch. 9). On Saturday, those stichera are sung at the verse, which are laid in Oktoikh for praises.

After singing these stichera, the reader reads: "It is good to confess to the Lord...", "The Trisagion", "Our Father...". After the exclamation of the priest, a troparion is sung with the Theotokos, called the vacatory troparion, the charter of singing of which is in many respects the same as the charter of the ionia of the scapegoat troparions at Vespers. Both of these statutes are set forth together in 52 ch. Typicon, where you can see the similarities and differences between them.

On all weekly days, the troparion of the daytime saint from the Monthly Menaion is sung (once).

If two saints happen, of which each is assigned a troparion from the Menaion, then first the troparion of the first saint is sung, and the troparion of another saint is sung on Glory.

If there is no troparion to the saint in the Monthly Menaion, then the troparion from the General Menaion is sung - according to the rank, or face of the saint.

If a pre-feast or after-feast occurs on the days of the week, then after the troparion, the troparion of the pre-feast or after-feast is sung to the saint. If in the Menaion there is no troparion to the saint, then one troparion of the forefeast or afterfeast is sung (Typicon, ch. 52).

After the troparia, a special litany is pronounced: "Have mercy on us, O God..." Then: "Wisdom." Chorus: "Bless." Priest: "Blessed be Christ our God..." Chorus: "Amen. God, confirm..." and then the reader reads the first hour.

The morning service symbolizes the birth of the Savior, His appearance to the world as God and Redeemer from the bonds of death. "Morning" for people came with the advent of the Savior on earth. But this grace-filled morning caught a man in sins. And the Savior Himself began His service to the human race with the preaching of repentance. That is why in the morning, after the gospel hymn "Glory to God in the highest.,." immediately follows the Psalms of the Six Psalms filled with repentant sorrow and contrition.

During the Six Psalmia, according to the Charter, the candles are "extinguished" in order to listen with attention to what is being read, so that "our eyes" are not entertained by anything external, and we would be "turned inside our soul."

The darkness that set in at the same time marks that deep night in which the Savior came to earth, glorified by angelic singing: "Glory to God in the highest ..." (Luke 2, 14), in which the Bethlehem shepherds in the darkness of the night "flowed" into the cave to They talked to the Divine Infant even in the twilight at His manger (Luke 2:15-18). This darkness brings to mind the darkness in which Moses spoke with God - "into the darkness" (Ex. 20, 21). Then the darkness of the night also depicts that night, in the midst of which the Lord will appear a second time to judge the living and the dead.

In the midst of complete silence, a prayer is heard, repeated twice, that the Lord opens the mouth of the reader, i.e. gave power and authority to his words: "Lord, open my mouth..." Then the psalms follow, filled with repentance and sorrow.

In the darkness that has come in the temple, waves of prayerful psalms are rolling, imbued with the deepest sadness (Psalms 87 and 142) and at the same time being a prophecy about the suffering of the Savior Himself who came to earth, for He "took our infirmities and bore our diseases" (Is. 53, 4). Here the darkness of the temple corresponds to the darkness of the night of death.

About the mood with which one should listen to the Six Psalms, the Typikon says: “When the Six Psalms is said, then it is fitting with attention to listen diligently, repentance, for the psalms are filled with essence and compunction. The verb is these psalms with reverence and fear of God, as if talking to God Himself invisibly and praying for our sins" (ch. 9). And again: "The Six Psalms are spoken with all attention, not struggling (not in a hurry), and not having the power to create whispers, below spit or snore, but stand with the fear of God, as if talking to God Himself is invisible ..." And then it is said that what befits "attention from the psalmist to the words, the hands of the possessions bent by the neck (with hands pressed to the chest), the heads are bowed, the eyes of the possessions are down, the eyes of the heart are sighted to the east, praying for our sins, remembering death and future torment, and eternal life (Monday of the 1st week of Great Lent).

During the reading of the three subsequent psalms of the Six Psalms (i.e. 87, 102 and 142), the priest goes to the pulpit and stands in front of the royal doors and with an open head reads the "Morning Prayers", similar in meaning to the luminous prayers of Vespers. “Just as at Vespers,” says Archbishop Benjamin, “during the reading, the priest alone reads the prayers of the lamp to himself, depicting the Intercessor of Christ the Son of God, so at the beginning of Matins, the same priest, after three psalms of the Six Psalms, begins to read before the holy doors “Morning prayers" one and to oneself, showing the same petition for the fulfillment of the prayer contained in the Six Psalms" (op. cit., p. 128).

It is very important to note that the priest, portraying the Intercessor of Christ, leaves at the time of the beginning of the reading of the most mournful, mortal bitterness of Psalm 87. This depicts the fact that Christ heard the sorrow of fallen mankind and not only descended, but also to the end shared his suffering, which is spoken of in this psalm, as well as in the final 142nd.

The text "Glory to God in the highest..." has been a part of divine services since ancient times. We see this text in the liturgy of the Apostolic Ordinances. Already St. Benedict prescribes to begin Matins with the verse "Lord, open my mouth..." In ancient times, Matins began with one 62 psalms (Pseudo-Athanasius, "On Virginity", IV-V centuries). Then, under the influence of monastic statutes, the number of psalms quickly increased to 12. Subsequently, in the monastic practice of the Kellites, the need arose to reduce the number of psalms under the influence of the song-temple practice of performing them. The previously dominant number 12 would. o shortened to 6, which became known as the six psalms. This happened relatively early, so there is a mention of it already in the most ancient Jerusalem statutes. The Six Psalms are also mentioned by St. Benedict of Nursia. In its present form, it is mentioned in the 7th century in the description of Sinai Matins.

After the end of the Six Psalms, the "Great Litany" is pronounced, expressing petitions and the hope that the Intercessor, the Savior, Whose birth was glorified at the beginning of the Six Psalms, who appeared on earth, will fulfill all the petitions mentioned in this litany.

After this litany, the deacon or priest proclaims glory to the Savior who has come in the words of the prokimen: "God is the Lord, and appear to us, blessed is he who comes in the name of the Lord." This confesses the coming of the Lord to earth and continues the glorification of His coming, sung by the angelic doxology in the introduction to the Six Psalms.

Then special verses are recited, the singing and reading of which is distinguished by festive triumph and joy. To commemorate this joy, candles are lit. Simeon of Thessalonica explains this moment of Matins in this way: “The priest immediately, having made the morning prayers before God, at the end of the Six Psalms, prays for everyone, saying a peaceful litany (that is, “Let us pray to the Lord in peace”). And at that time candles are lit, in commemoration that the glory of the Lord shone upon them. Then loudly, in imitation of the praise of the angels, "God is the Lord" is sung. For Christ, as God, appeared to us in the flesh in the name of the Lord His Father and Himself (His carnal coming represents the night). was born at night, since to us, sitting in darkness and the shadow of ignorance, "the great Light of God" appeared, according to Isaiah, then we, being in this life, as in the night, expect that the longed-for Bridegroom of our souls will come to us in the middle of the night "(Archbishop Benjamin. New Tablet, pp. 128-129).

Archbishop Benjamin adds to what has been said: “Since Christ was born at night and will come again at night, then the verse “God the Lord”, glorifying His two comings, is always sung at night, i.e. at Matins, and not in other daytime doxologies, and if sung at prayer services and at some other daily services, it is because these services are the same all-night services" (op. cit., p. 129).

After singing "God is the Lord" - troparia are sung. The troparion, in which the holiday is glorified, reveals, as it were, the essence and power of the words "God is the Lord" using a concrete example.

Then two or three kathismas are chanted. Sitting at the kathisma arose from the ancient ascetic practice, when the entire Psalter was read during the daily service. There is information about this in St. Cassian (5th century). However, it was supposed to sit only during instructive readings. During the singing of the sections of the Psalter, it was supposed to stand, which is why these sections were called articles. They correspond to later kathismas. Under the influence of St. Cassian, the custom appears to sit during the performance of holy articles. By the 9th century, the term kathisma ("sitting") already appeared, indicating an established custom (M. Skaballanovich, op. cit., p. 217).

The beginning of the canons dates back to the ancient times of Christianity. Imitating the singing (Acts 16:25) and the instruction of the Apostles, glatolati "in psalms and songs and spiritual songs" (Eph. 5:19), the successors of the Apostles, on the basis of Holy Scripture and Holy Tradition, composed many sacred songs. The word "song" taken from Holy Scripture (Col. 3:16) shows that church hymns express the sacred delight of the Church.

The full canon at Matins is the versification of ten selected songs of the Holy Scriptures (the psalms are missing). Among these songs, the first eight are from the Old Testament, and the last two (i.e., 9th and 10th) are from the New. The last 10th ode is usually replaced by the 9th and, therefore, in fact, the normal canon "is the versification of the chosen number of nine odes."

For the most part, the canon consists of versification of a chosen number of 9 songs. The second hymn, modeled on the accusatory hymn of Moses, is found only in the canons of Lenten; in all other canons, the second canto is not used.

The canon is the most important moving part of the morning service. The replacement, at this point, of the versification of the psalms by the versification of the song of the Holy Scriptures has a deep theological and psychological significance. The solemnity of this place of service, where the canon and the overflowing of the heart are placed, psychologically requires an outpouring of prayerful delight in a number of sublime ones. songs glorifying a holiday or a saint whose memory is celebrated on this day. Here the words of Al. Paul: "Out of the abundance of the heart, the mouth speaks."

The model for compiling the songs of the canon was the 10 inspired songs contained in the Holy Scriptures.

1st song. This is a song of thanksgiving to the Jews after they crossed the Black Sea. She was sung by Mariamne, the sister of Moses and Aaron. "Let us milk the Lord, gloriously be glorified" (Exodus 15:1-19). In this song, the Lord is glorified as the Almighty Redeemer from the evils and attacks of the enemy, and above all the devil ("mental pharaoh").

2nd song. It was sung by Moses during the wanderings of the Jews in the desert - to expose their iniquity and to awaken in them a sense of repentance. Her opening words are: "Behold heaven, and I will speak..." (Deut. 32:1-44). In this song, the image of the Lord, punishing for sins, iniquity and sending into the fire of Gehenna (Deut. 32:22). In festive canons, it is omitted, and is sung only during Great Lent.

The 3rd ode follows the 1st ode in the festive canons. She was sung by Anna, the mother of the prophet Samuel, in gratitude for the removal from her by the Lord of the shame of childlessness. Her initial words: "Be firm in my heart in the Lord", and also: "There is no holy, like the Lord" (1 Sam. 2, 1-10). Its main idea is the complete placing of one's hope in the Lord and in His omnipotence.

4th song. It consists of some verses from the book of the prophet Habakkuk, in which the appearance of the Lord Jesus Christ is predicted and a feeling of reverence and fear is expressed: "Lord, I heard Your hearing and feared" (Abakk. 3, 2, 20, etc.). This song celebrates the virtue, majesty, power, and glory of the coming Savior.

5th song. This song consists of some verses from the book of the prophet Isaiah and expresses the thirst for peace that the Lord will bring, and unceasing prayer from night to morning for the coming Redeemer. "From the night my spirit wakes up to Thee, beyond the light of Thy commandment. Peace give us" (Is. 29:9,12). Here the Savior is glorified as a peacemaker. The same chapter contains a prophecy about the resurrection from the dead (v. 19), the beginning of which was initiated by Christ Himself.

6th song. It consists of some verses from the book of the prophet Jonah - his prayer in the belly of a whale. "Cry out in my affliction to the Lord my God, and hear me; out of the womb of hell my cry, thou hast heard my voice" (Jonah 2:3-7). It expresses a prophecy about the rise of Christ from the dead (cf. Ps. 15:10) after His descent into hell. The thought is also expressed there that there is no such misfortune and horror, among which the voice of one who prays from the bottom of his heart would not be heard.

7th song. It is taken from the book of the prophet Daniel and expresses the doxology of three pious Jewish youths who were in the fiery furnace of Babylon, where they were thrown for refusing to worship an idol. Its main text is: "Blessed art thou, O Lord, God of our fathers, and praised and glorified be thy name forever" (Dan. 3:21-56).

8th song. Like the previous one, it is taken from the book of the prophet Daniel and is a continuation of the doxology of the three youths, calling to give praise to God for everything. "Bless all the works of the Lord, praise the Lord, and exalt him forever" (Dan. 3:57-72).

Both songs contain extremely important theological thoughts (they are especially widely developed in the context of the parimia of Vespers on Great Saturday, where the book of the prophet Daniel constitutes the final 15th solemn parimia. The Redeemer from the fire of Nebuchadnezzar's furnace, which clearly transforms the fire of Gehenna, is the Son of God Himself (Dan. 3 , 25), descending into hell to free the prisoners there from the age of captives.

9th song. It is the doxology of the Mother of God, uttered by Her after the greeting of Elizabeth, who called Her the Mother of the Lord: “My soul magnifies the Lord and my spirit rejoices in God, my Savior” - and ending with the words: “For I spoke to your father Abraham and his seed even to the age "(Luke 1, 46-55). This doxology, being the focus of the canon, contains the glorification of the Lord by the Mother of God and also expresses the holy joy of the fulfillment of the prophecies.

In our time, this song is the glorification of the Mother of God Herself from the Holy Spirit, who moved Her to this glorification.

10th song. It is the doxology of Bot by the priest Zechariah at the birth of his son, St. John the Baptist (Luke 1:68-79). The opening words of this song are as follows: "Blessed be the Lord God of Israel, that you may visit and work deliverance for your people" (Luke 1:68). This song (taken as a whole) presents many striking analogies with the glorification of the Mother of God and is, as it were, its echo and addition. Its main motive is the prophecy about the Forerunner of the Lord and about the Lord Himself.

When the deacon proclaims: “We will exalt the Theotokos and Mother of Light in song,” then with this pronouncement the verse of the 9th ode begins. This versification consists in the fact that for each verse of the song of the Most Holy Theotokos (Lk. 1, 46-55) the text of the song of St. Cosmas of Mayumsky "The Most Honorable Cherub..."

In Christian worship, the song of the Theotokos "My soul magnifies the Lord ..." was introduced extremely early. According to scholarly research (Mabillon), it was sung in Gaul at the beginning of the 6th century at Matins on Sundays and feast days. Based on the Alexandrian list of the Bible, it can be argued that the song of the Virgin was included in the divine service, along with the psalms and other songs of the Holy Scripture, as early as the 4th century, if not earlier. Her we; we find not only in the most ancient Greek Psalters, but also among the Nestorians, Konts, Jacobites, Armenians, etc.

“The Song of the Mother of God,” said Archbishop Philaret of Chernigov, “is the first God-inspired song of Christian times, because a Christian, wishing to glorify the Lord with songs, involuntarily meets with the song of the Holy Virgin after the ancient God-inspired songs and involuntarily begins to sing it. The very circumstances of the first times are difficult persecution of Christians, brought the Christian soul closer to the one who had so little fame on earth, although she was from a royal family and who was so glorified for her humility.

As for the doxology of Cosmas of Mayumsky to the "Most Honorable Cherubim" (VIII century), there is a touching tradition in the Church, witnessed by Nicephorus Callistus (XVI century). According to this tradition, the Mother of God appeared to Saint Cosmas and said to him: “Your songs are pleasing to Me, but this one is more pleasing than all others; those who sing spiritual songs are pleasing to Me, but I am never so close to them when they sing this new song. yours."

The use of the song of the Holy Scriptures during worship dates back to Old Testament times. From the Talmudic treatises it is known that during the evening sacrifice, the solemn song of Mariamne, the sister of Moses, was sung (Ex. 15 ch.), i.e. our first song of the canon. When bringing an additional holiday sacrifice on Saturday, the accusatory song of Moses was sung, i.e. our 2nd canon ode.

From the monuments of the 3rd century "The Testament of our Lord Jesus Christ" one can see the liturgical use of the song of Moses and one of the prophets, who together with the psalms composed only 4 songs.

Biblical songs are mentioned by St. Hilary of Pictavius ​​(4th century), which indicates that at that time in the African Church 2 songs of Moses, the song of Devorra, Jeremiah were sung.

From the 4th century, the hymns of the three youths began to be used in the Church.

In the modern sense, the canons appear at St. Sophronius, Patriarch of Jerusalem (7th century).

Large complete canons were first written, in all likelihood, by St. Andrew of Crete (7th century). He, apparently, introduced irmosy.

The exclusion of the second canto begins around the 9th century. In the 9th century, the Triodion acquired its current form through the work of St. Theodore the Studite and his brother Joseph.

For the Octoechos and the Menaion, the canons were compiled by St. Theophan and St. Joseph the Songwriter. Under them, the modern ordinary type of canon with 4-6 troparia was developed. This volume was established in view of the need to combine several canons.

How to understand such a complex service as part of the all-night vigil as Matins? Matins is the longest service in the Vigil and is very difficult to understand. The theme of the morning service was devoted to the third lesson on the basics of liturgy, which took place on April 14.

To "review" the hymns of Matins, we will use the scheme, and then we will pay attention to each of their genres separately.

Scheme of Matins as part of the Sunday All-Night Vigil

1. Six Psalms (Psalms 3, 37, 62, 87, 102, 142). After Ps. 62 the priest on the salt reads the morning prayers.

2. Great Litany.

3. "God is the Lord ...". Troparion. Bogorodichen.

4. Kathismas. Small Litany. Sedalen

5. Polyeleos . Sunday troparion "Blessed be Thou, O Lord...". Small Litany. Ipakoi. Powerful. Prokimen. Gospel reading. Sunday Hymn according to the Gospel. Troparia: “Through the prayers of the holy apostles, Merciful, cleanse ...” (or Lenten troparia “Open the doors of repentance, Life-giver ...”).

6. Canon matins. Chaos after every song. After the 3rd ode, a small litany and saddles. After the 6th small litany, kontakion and ikos. After the 8th hymn of the Theotokos. After the 9th ode there is a small litany, “Holy is the Lord our God”, an exastilarion, a luminary Triodi (or Menaion).

7. Praise psalms (148, 149, 150; or rather, verses from them). Stichera on "Praise".

8. Great doxology.

9. Troparion "The day of salvation for the world was."

10. The litany of sin, the litany of supplication.

11. Release.

The most important parts of the morning worship are in bold type.

The morning worship, just like the evening one, comes from the Jewish Jerusalem temple. On the other hand, it was influenced by opposition to the pagan cult of the sun god Mithra, which was widespread in the east in the first centuries of Christianity. At dawn, the pagans worshiped the rising star, and the Christians remembered Christ, the Sun of Truth.

The oldest (and most important) part of Matins is great praise, which was sung at dawn, with the first rays of the sun the words were uttered: "Glory to Thee, who showed us the light." There is evidence that the great doxology was introduced into the Roman worship of St. martyred by Pope Telesphorus in the 2nd century. As you know, it is not at the beginning, but almost at the end of modern Matins. The main part of this service in ancient times was performed even in the dark, from the cock crow until dawn.

From Matins of the Charter of song sequences (cathedral-parish charter), “God is the Lord” and verses on "Praise". Song Matins, like Vespers, had the structure of three three psalms, and the laudatory psalms 148, 149 and 150 were the third three psalms. The chant “God is the Lord” is a verse from Psalm 117, they are sung in the manner of chants of song sequences, i.e. selected verses from a psalm with a refrain.

The legacy of monastic matins is the six psalms, kathismata, and sedals. The Six Psalms in ancient times was accompanied by a "smart" prayer, i.e. prayer to himself, which was after each psalm. In order not to distract a praying brother, monastic charters attribute absolute silence in the temple when reading the Six Psalms: you can’t walk, talk in a whisper, cough, sneeze, etc. This prescription remains in our charter.

Kathismas (20 sections of the psalter are approximately equal in size) were read in antiquity in different ways, someone strove to read the entire psalter in a day, someone read it in a week. They also read 12 psalms at night and 12 at matins. The modern charter has preserved the tradition of reading the entire Psalter in a week. Now, in parish churches, the psalter is not read in full, and at Matins only the first glory of the kathisma is read (i.e., the first part until “Glory to the Father and the Son and the Holy Spirit”, usually three psalms or even one, depending on their length).

Sedalen - a hymn that accompanies kathismas and other readings from the Old Testament. In Greek, sedalen sounds like "kathisma" and comes from the verb "to sit." During what - sedal or kathismas - one could sit, the researchers argue. The translators, in order to distinguish between kathisma as part of the Psalter and kathisma as a chant, translated only the name of the latter, while the former was left without translation. Initially, the word "kathisma" referred specifically to these hymns, and then it also spread to sections of the Psalter. Sedals originated from those “smart” prayers that the monks said to themselves after the psalms. Also, sedals are read after the 3rd ode of the canon, because there used to be readings from the Old Testament.

Polyeleos - now the most solemn part of Matins, and earlier - only the first glory of the 19th kathisma (three psalms: 134, 135, 136), read at Matins on Friday. The Monk Theodore the Studite (VIII-IX centuries) composed alliluaries for these psalms, and the psalms were sung with the alleluia refrain, becoming even more solemn (except for 136). It is because of this that they were included in the composition of the festive non-Sunday matins. Psalm 136, because of its repentant mood, was subsequently replaced by others, and it was preserved only at the matins of the preparatory weeks for Great Lent.

The word "polyeleos" means "many mercy", the name comes from the often repeated line of the 135th psalm "for his mercy is forever." The anointing with oil (oil) after polyeleos was not connected with its name. According to our Rule, the anointing should be at the end of Matins, before the prayers leave the temple. It took place on a lithium, which is not served at Matins now, and the oil was taken from the icon lamp of the holiday icon.

After the polyeleos, the Sunday troparions "Angelic Cathedral", which tell us about the myrrh-bearing women who came early in the morning to the empty tomb of the Lord and met the Angel there, one of the oldest hymns follows - ipakoi (emphasis on the last vowel). The name of this small chant comes from the Greek word, which is translated into Russian as "listen, be obedient." Also, according to another version, this word meant “to sing along”, and ipakoi were refrains, the last lines of the anthem, which the choir or people sang along with the singer. Ipakoi are a type of sedals, and at Matins they are in the place where sedals are usually present - after the polyeleos (i.e. after the psalms).

degree (or power antiphons) - an arrangement of 18 kathismas. According to legend, the Monk Theodore the Studite, abbot of the Studite monastery in Constantinople, composed these hymns for his monastery. By their nature, they are sedate - repentant. Their name comes from the name of psalms 18 kathisma - "songs of degrees" or "songs of ascent". They were sung by Jewish pilgrims ascending to Jerusalem.

Since ancient times, the Gospel or other books of Holy Scripture have been read at Matins. In the II century, it was read at the end of the service, when it was already dawn, after the great doxology. And in the 4th century, at Sunday matins in the Jerusalem Church of the Resurrection (Holy Sepulcher), the Gospel was read until dawn in the very cave of the Holy Sepulcher, because the resurrection event also occurred long before dawn. In the Middle Ages in Rus' in the morning service there were two moments of reading the Gospel: after the polyeleos and at the end of Matins, after the great doxology.

Canon - this is a complex work that occupies a significant part of the morning service. Canon as a genre appeared gradually, it is created on the basis of bible songs(special poetic passages from the Holy Scriptures), read at Matins along with the psalms. Since ancient times, the song of the three youths in the cave of Babylon (Dan. 3, 67-88), the song of Moses (Ex. 15, 1-19) and Zechariah (Lk. 1, 68-79) were included in the divine service. Then there was a tradition to sing troparia to the verses of biblical songs dedicated to the event celebrated on this day or the saint. One-songs, two-songs and three-songs appeared - the ancestors of the modern canon of 9 songs.

The nine-canon canon as a genre was created by St. Andrew of Crete (650-726), the author of the Great Penitential Canon. Other notable authors are Rev. John of Damascus and Cosmas of Mayum (VIII century), who created the canons for almost all the twelfth holidays.

The biblical songs that formed the basis of the canon are as follows:

1. Song of Moses (Ex. 15, 1-19), laudatory, after crossing the Red (Red) Sea.

2. The Song of Moses (Deut. 32:1-43), accusatory, addressed to the people of Israel, who forgot God and began to serve idols.

3. Anna's song (1 Sam. 2, 1-11), laudatory and grateful, after the birth of the long-awaited son, the future prophet Samuel.

4. The song of the prophet Habakkuk (Hab. 3:1-19), glorifying the power of God, God coming to save His people.

5. The song of the prophet Isaiah (Isaiah 26:9-19), the song of the hungry God.

6. Song of the prophet Jonah (Jonah 2, 3-10), deplorable, in the belly of a whale

7. The song of Azariah, one of the three youths (Dan. 3, 26-56), repentant, in the Babylonian furnace.

8. The song of the three youths (Dan. 3, 67-88), laudatory, in the Babylonian furnace, after deliverance.

9. The song of the priest Zechariah, father of John the Baptist (Luke 1, 68-79), thanksgiving and prophetic, after the birth of the prophet and Baptist of the Lord.

These nine songs gave the nine songs of the canon. Song of the Virgin"My soul magnifies the Lord" (Luke 1:46-55) did not give any song, but is always present in the canon between the 8th and 9th odes. In ancient times, instead of modern refrains “Glory to Thee, our God, glory to Thee”, “Most Holy Theotokos, save us”, “Reverend Father John, pray to God for us”, etc., there were verses of biblical songs. In modern worship, verses of biblical songs as refrains in the canon can only be heard at matins on weekdays of Great Lent.

The beginning of each song of the canon is the so-called irmos (from the Greek "connection, row"). It performs two functions: firstly, it is a musical and metrical model for the troparia of the canon (in Russian, this can only be seen in the ancient canons: the shorter the irmos, the shorter the troparia); secondly, the irmos connects the troparia, which tells about the holiday, and the themes of biblical songs. Ideally, in irmos, the theme of the song should be combined with the theme of the holiday, but sometimes it was impossible to achieve this, therefore in irmos we most often see a paraphrase of the biblical song.

Cataclysm - this is also an irmos, but the one that is sung at the end of the song, after all the troparia. This word comes from the Greek verb "to descend": the singers of two choirs descended into the middle of the temple to perform the katavasia. The irmos that was at the beginning of the song may be the irmos of another canon, if several holidays coincide on a particular day and there are several canons in the Menaion or Triodion.

Interestingly, some canons have an acrostic, i.e. a phrase that is obtained by combining the initial letters of the irmos and troparia of the canon together (or only troparia). An acrostic can be written on the theme of a holiday (for example, on the Week of Vay - “Hosanna Christ blessed God”) or contain the name of the author of the canon. This is a purely external adornment, it is imperceptible to the ears of the worshipers and has no liturgical use, but it is very valuable for historians as a source of information about the time the canon was written or about the poet himself. This technique is borrowed from non-Christian poetry, it is noticeable, of course, only in the original canons in Greek.

Kontakion (from the Greek "kondos" - a stick on which a scroll was wound) in ancient times was a long theological poem of 25 stanzas. The first stanza - "kukul" - this is the modern kontakion. The remaining stanzas were called ikos. The ikos that usually follows the kontakion is the first ikos of the ancient 25-stanza kontakion. Kukul ended with a special refrain, which was repeated at the end of each ikos. Kontakion, like the canon, could also have an acrostic.

Svetilen - a chant performed before dawn, shortly before the exclamation "Glory to you who showed us the light" (hence the name). One of the ancient lamps is “Holy is the Lord our God” (from the last verse of Psalm 98). Luminaries are contained in the Menaion and Triodion. Exastilarium is also luminary, but it is only located in Oktoikh. This word comes from the Greek verb “to send out”: in ancient times, a special monk from the kliros “sent out” to the middle of the temple and recited this hymn there. The exapostilaria on Sunday morning is a poetic retelling of the Sunday Gospel that was read on the polyeleos.

For more information about the morning worship service, you can read:

1. Archpriest Alexander Men. Orthodox worship. Sacrament, word and image (Chapter 2 "Evening in the temple. Matins").

2. Kashkin A. The Charter of Orthodox worship. (Chapter 4. "Types of church prayers")

3. Uspensky N.D. Christian Orthodox Matins (historical and liturgical essay)http://www.golubinski.ru/academia/uspensky/utrcont.htm

The service of Matins in Church Slavonic with Russian translation: